Unearths the roots of a national awakening among Soviet Jews during World War II and its aftermath

This illuminating study explores the role of religious institutions in the makeup of Jewish identity in the former Soviet Union, against the backdrop of the government’s antireligion policies from the 1940s to the 1960s. Foregrounding instances of Jewish public and private activities centered on synagogues and prayer groups—paradoxically the only Jewish institutions sanctioned by the government—Altshuler dispels the commonly held perception of Soviet Jewry as “The Jews of Silence” and reveals the earliest stirrings of Jewish national sentiment that anticipated the liberation movement of the 1960s and 1970s.

Jewish Identities in Iran: Resistance and Conversion to Islam and the Bahai

The nineteenth century was a time of significant global socioeconomic change, and Persian Jews, like other Iranians, were deeply affected by its challenges. For minority faith groups living in nineteenth-century Iran, religious conversion to Islam - both voluntary and involuntary - was the primary means of social integration and assimilation. However, why was it that some Persian Jews, who had for centuries resisted the relative security of Islam, instead embraced the Baha'i Faith - which was subject to harsher persecution that Judaism? Baha'ism emerged from the messianic Babi movement in the mid-nineteenth century and attracted large numbers of mostly Muslim converts, and its ecumenical message appealed to many Iranian Jews. Many converts adopted fluid, multiple religious identities, revealing an alternative to the widely accepted notion of religious experience as an oppressive, rigidly dogmatic and consistently divisive social force. Mehrdad Amanat explores the conversion experiences of Jewish families during this time. Many converted sporadically to Islam, although not always voluntarily.

The most notorious case of forced mass-conversion in modern times occurred in Mashhad in 1839 when, in response to an organized attack, the entire Jewish community converted to Shi'i Islam. A contrast is offered by a Tehran Jewish family of court physicians who nominally converted to Islam and yet continued to openly observe Jewish rituals while also remaining intellectually sympathetic to Baha'ism. Many petty merchants and pedlars, in a position to benefit from Iran's expanding market, migrated from ancient communities to thriving trade centres which proved fertile grounds for the spread of new ideas and, often, conversion to Christianity or Baha'ism. This is an important scholarly contribution which also provides a fascinating insight into the personal experiences of Jewish families living in nineteenth-century Iran.

The Cambridge Guide to Jewish History, Religion, and Culture is a comprehensive and engaging overview of Jewish life, from its origins in the ancient Near East to its impact on contemporary popular culture. The twenty-one essays, arranged historically and thematically, and written specially for this volume by leading scholars, examine the development of Judaism and the evolution of Jewish history and culture over many centuries and in a range of locales. They emphasize the ongoing diversity and creativity of the Jewish experience. Unlike previous anthologies, which concentrate on elite groups and expressions of a male-oriented rabbinic culture, this volume also includes the range of experiences of ordinary people and looks at the lives and achievements of women in every place and era. The many illustrations, maps, timeline, and glossary of important terms enhance this book's accessibility to students and general readers.

How Judaism Became a Religion. An Introduction to Modern Jewish Thought

Is Judaism a religion, a culture, a nationality - or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period - and why Jewish thinkers have fought as well as championed this idea.

Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism - largely a religion of practice and public adherence to law - can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought.

Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan.

At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.

How Judaism Became a Religion: An Introduction to Modern Jewish Thought

Is Judaism a religion, a culture, a nationality--or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period--and why Jewish thinkers have fought as well as championed this idea.

Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism--largely a religion of practice and public adherence to law--can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan.

At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America.
More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.

Leora Batnitzky is the Ronald O. Perelman Professor of Jewish studies and professor of religion at Princeton University, where she also directs the Tikvah Project on Jewish Thought. She is the author of Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation and Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered (Princeton).

A guidebook to the most current trends in contemporary Jewish art and design, "Reinventing Ritual" provides an unprecedented look at the work and thought of contemporary artists as they respond to the needs and practices of traditional culture. Beautifully illustrated with new art from Israel, Europe, and the Americas, this publication features both traditional and avant-garde sculpture, textiles, architecture, metalwork, and ceramics by forty leading artists.

Although Jews in early modern Germany produced little in the way of formal historiography, Jews nevertheless engaged the past for many reasons and in various and surprising ways. They narrated the past in order to enforce order, empower authority, and record the traditions of their communities. In this way, Jews created community structure and projected that structure into the future. But Jews also used the past as a means to contest the marginalization threatened by broader developments in the Christian society in which they lived. As the Reformation threw into relief serious questions about authority and tradition and as Jews continued to suffer from anti-Jewish mentality and politics, narration of the past allowed Jews to re-inscribe themselves in history and contemporary society.Drawing on a wide range of sources, including chronicles, liturgical works, books of customs, memorybooks, biblical commentaries, rabbinic responsa and community ledgers, this study offers a timely reassessment of Jewish community and identity during a frequently turbulent era. It engages, but then redirects, important discussions by historians regarding the nature of time and the construction and role of history and memory in pre-modern Europe and pre-modern Jewish civilization. This book will be of significant value, not only to scholars of Jewish history, but anyone with an interest in the social and cultural aspects of religious history

In the 1660s, Jews of Iberian ancestry, many of them fleeing Inquisitorial persecution, estabilished an agrarian settlement in the midst of the Surinamese tropics. The heart of this community - Jodensavanne, or Jews' Savannah - became an autonomous village with its own Jewish institutions, including a majestic synagogue consecrated in 1685. Situated along the Suriname River, some fifty kilometers south of the capital city of Paramaribo, Jodensavanne was by the mid-eighteenth century surrounded by dozens of Jewish plantation sprawling north- and southward and dominating the stretch of the river. These Sephardi-owned plots, mostly devoted to the cultivation and processing of sugar, carried out primarily by enslaved Africans, collectively formed the largest Jewish agricultural community in the world at the time and the only Jewish settlement in the Americas granted vitual self-rule.

This beautifully illustrated book explores the culture, history, and beliefs of the Jewish people by presenting an extraordinary selection of works from the collection of The Jewish Museum, New York. Ranging from antiquity to the present day, these artworks and ritual objects include a fourth-century glass vessel and ancient burial plaques; exquisite Torah decorations and marriage contracts; stunningly ornate Hanukkah lamps and spice containers; beautiful paintings and prints by such artists as Moritz Daniel Oppenheim, Marc Chagall, and Ben Shahn; striking contemporary works by Leonard Baskin, Sol LeWitt, George Segal, Diane Arbus, Richard Avedon, and many others; and selections of video and still images from television and film, ranging from documentaries and dramas to situation comedies. Two introductory essays discuss the history and significance of The Jewish Museum, followed by a superb range of artworks grouped thematically in categories such as memory and history; spirituality and faith; society, politics, and community; text and representation; and television and culture. Each work is accompanied by a short essay providing description and interpretation. Together the reproductions and lively text tell the fascinating story of how Jewish culture has evolved through the centuries and across continents.

Speaking of Jews: Rabbis, Intellectuals, and the Creation of an American Public Identity

Lila Corwin Berman asks why, over the course of the twentieth century, American Jews became increasingly fascinated, even obsessed, with explaining themselves to their non-Jewish neighbors. What she discovers is that language itself became a crucial tool for Jewish group survival and integration into American life. Berman investigates a wide range of sources - radio and television broadcasts, bestselling books, sociological studies, debates about Jewish marriage and intermarriage, Jewish missionary work, and more - to reveal how rabbis, intellectuals, and others created a seemingly endless array of explanations about why Jews were indispensable to American life. Even as the content of these explanations developed and shifted over time, the very project of self-explanation would become a core element of Jewishness in the twentieth century.

Hebrews of the Portuguese Nation. Conversos and Community in Early Modern Amsterdam

In the 17th century, descendants of forcibly baptised Jews (conversos) fled the Iberian Inquisitions to settle in Amsterdam, a city renowned for its commercial ties and religious tolerance. On arrival the conversos lacked clear ethnic or religious identities and had little social organisation. Yet, they formed the nucleus of what became within a generation a strongly cohesive community with a highly structured and well-developed sense of its Jewish identity. Drawing on family and communal records, diaries, memoirs, literary works, and other sources, Miriam Bodian reconstructs the fascinating story of how these Portuguese immigrant - merchants, professionals, and intellectuals, for the most part - reasserted their Judaism, while maintaining their Iberian heritage.

Tackling the myriad issues raised by Sander Gilman's provocative opening salvo 'Are Jews Musical?' this volume's distinguished contributors present a series of essays that trace the intersections of Jewish history and music from the late nineteenth century to the present.

Covering the sacred and the secular, the European and the non-European, and all the arenas where these realms converge, these essays recast the established history of Jewish culture and its influences on modernity. Mitchell Ash explores the relationship of Jewish scientists to modernist artists and musicians, while Edwin Seroussi looks at the creation of Jewish sacred music in nineteenth-century Vienna. Discussing Jewish musicologists in Austria and Germany, Pamela Potter details their contributions to the 'science of music' as a modern phenomenon. Kay Kaufman Shelemay investigates European influence in the music of an Ethiopian Jewish community, and Michael P. Steinberg traces the life and works of Charlotte Salomon, whose paintings staged the destruction of the Holocaust. Bolstered by Philip V. Bohlman's wide-ranging introduction and epilogue, and featuring lush color illustrations and a complementary CD of the period's music, this volume is a lavish tribute to Jewish contributions to modernity.

David A. Brenner examines how Jews in Central Europe developed one of the first "ethnic" or "minority" cultures in modernity. Not exclusively "German" or "Jewish," the experiences of German-speaking Jewry in the decades prior to the Third Reich and the Holocaust were also negotiated in encounters with popular culture, particularly the novel, the drama and mass media.
Despite recent scholarship, the misconception persists that Jewish Germans were bent on assimilation. Although subject to compulsion, they did not become solely "German," much less "European." Yet their behavior and values were by no means exclusively "Jewish," as the Nazis or other anti-Semites would have it. Rather, the German Jews achieved a peculiar synthesis between 1890 and 1933, developing a culture that was not only "middle-class" but also "ethnic." In particular, they reinvented Judaic traditions by way of a hybridized culture.
Based on research in German, Israeli and American archives, German-Jewish Popular Culture before the Holocaust addresses many of the genres in which a specifically German-Jewish identity was performed, from the Yiddish theatre and Zionist humour all the way to sensationalist memoirs and Kafka's own kitsch. This middle-class ethnic identity encompassed and went beyond religious confession and identity politics.
In focusing principally on German-Jewish popular culture, this groundbreaking book introduces the beginnings of 'ethnicity' as we know it and live it today.

Prophets of the Past is the first book to examine in depth how modern Jewish historians have interpreted Jewish history. Michael Brenner reveals that perhaps no other national or religious group has used their shared history for so many different ideological and political purposes as the Jews.
He deftly traces the master narratives of Jewish history from the beginnings of the scholarly study of Jews and Judaism in nineteenth-century Germany; to eastern European approaches by Simon Dubnow, the interwar school of Polish-Jewish historians, and the short-lived efforts of Soviet-Jewish historians; to the work of British and American scholars such as Cecil Roth and Salo Baron; and, to Zionist and post-Zionist interpretations of Jewish history.
He also unravels the distortions of Jewish history writing, including antisemitic Nazi research into the 'Jewish question', the Soviet portrayal of Jewish history as class struggle, and Orthodox Jewish interpretations of history as divinely inspired.
History proved to be a uniquely powerful weapon for modern Jewish scholars during a period when they had no nation or army to fight for their ideological and political objectives, whether the goal was Jewish emancipation, diasporic autonomy, or the creation of a Jewish state.
As Brenner demonstrates in this illuminating and incisive book, these historians often found legitimacy for these struggles in the Jewish past.

From one of the leading historians of the Jewish past comes a stunning look into a previously unexamined dimension of Jewish life and culture: the calendar. In the late sixteenth century, Pope Gregory XIII instituted a momentous reform of Western timekeeping, and with it a period of great instability. Jews, like all minority cultures in Europe, had to realign their time-keeping to accord with the new Christian calendar. Elisheva Carlebach shows that the calendar is a complex and living system, constantly modified as new preoccupations emerge and old priorities fade. Calendars serve to structure time and activities and thus become mirrors of experience. Through this seemingly mundane and all-but-overlooked document, we can reimagine the quotidian world of early modern Jewry, of market days and sacred days, of times to avoid Christian gatherings and times to secure communal treasures. In calendars, we see one of the central paradoxes of Jewish existence: the need to encompass the culture of the other while retaining one's own unique culture. Carlebach reveals that Jews have always lived in multiple time scales, and demonstrates how their accounting for time, as much as any cultural monument, has shaped Jewish life. After exploring Judaica collections around the world, Carlebach brings to light these textually rich and beautifully designed repositories of Jewish life. With color illustrations throughout, this is an evocative illumination of how early modern Jewish men and women marked the rhythms and realities of time and filled it with anxieties and achievements.

After a nearly two-thousand-year interlude, and just as Christian Europe was in the throes of the great Witch Hunt and what historians have referred to as "The Age of the Demoniac," accounts of spirit possession began to proliferate in the Jewish world. Concentrated at first in the Near East but spreading rapidly westward, spirit possession, both benevolent and malevolent, emerged as perhaps the most characteristic form of religiosity in early modern Jewish society. Adopting a comparative historical approach, J. H. Chajes uncovers this strain of Jewish belief to which scant attention has been paid. Informed by recent research in historical anthropology, Between Worlds provides fascinating descriptions of the cases of possession as well as analysis of the magical techniques deployed by rabbinic exorcists to expel the ghostly intruders. Seeking to understand the phenomenon of spirit possession in its full complexity, Chajes delves into its ideational framework-chiefly the doctrine of reincarnation-while exploring its relation to contemporary Christian and Islamic analogues. Regarding spirit possession as a form of religious expression open to-and even dominated by-women, Chajes initiates a major reassessment of women in the history of Jewish mysticism. In a concluding section he examines the reception history of the great Hebrew accounts of spirit possession, focusing on the deployment of these "ghost stories" in the battle against incipient skepticism in the turbulent Jewish community of seventeenth-century Amsterdam. Exploring a phenomenon that bridged learned and ignorant, rich and poor, men and women, Jews and Gentiles, Between Worlds maps for the first time a prominent feature of the early modern Jewish religious landscape, as quotidian as it was portentous: the nexus of the living and the dead.

After a nearly two-thousand-year interlude, and just as Christian Europe was in the throes of the great Witch Hunt and what historians have referred to as "The Age of the Demoniac," accounts of spirit possession began to proliferate in the Jewish world. Concentrated at first in the Near East but spreading rapidly westward, spirit possession, both benevolent and malevolent, emerged as perhaps the most characteristic form of religiosity in early modern Jewish society. Adopting a comparative historical approach, J. H. Chajes uncovers this strain of Jewish belief to which scant attention has been paid. Informed by recent research in historical anthropology, Between Worlds provides fascinating descriptions of the cases of possession as well as analysis of the magical techniques deployed by rabbinic exorcists to expel the ghostly intruders. Seeking to understand the phenomenon of spirit possession in its full complexity, Chajes delves into its ideational framework-chiefly the doctrine of reincarnation-while exploring its relation to contemporary Christian and Islamic analogues. Regarding spirit possession as a form of religious expression open to-and even dominated by-women, Chajes initiates a major reassessment of women in the history of Jewish mysticism. In a concluding section he examines the reception history of the great Hebrew accounts of spirit possession, focusing on the deployment of these "ghost stories" in the battle against incipient skepticism in the turbulent Jewish community of seventeenth-century Amsterdam. Exploring a phenomenon that bridged learned and ignorant, rich and poor, men and women, Jews and Gentiles, Between Worlds maps for the first time a prominent feature of the early modern Jewish religious landscape, as quotidian as it was portentous: the nexus of the living and the dead.

Building a Public Judaism. Synagogues and Jewish Identity in Nineteenth-Century Europe

Nineteenth-century Europe saw an unprecedented rise in the number of synagogues. Building a Public Judaism considers what their architecture and the circumstances surrounding their construction reveal about the social progress of modern European Jews. Looking at synagogues in four important centers of Jewish life--London, Amsterdam, Paris, and Berlin--Saskia Coenen Snyder argues that the process of claiming a Jewish space in European cities was a marker of acculturation but not of full acceptance. Whether modest or spectacular, these new edifices most often revealed the limits of European Jewish integration. Debates over building initiatives provide Coenen Snyder with a vehicle for gauging how Jews approached questions of self-representation in predominantly Christian societies and how public manifestations of their identity were received. Synagogues fused the fundamentals of religion with the prevailing cultural codes in particular locales and served as aesthetic barometers for European Jewry's degree of modernization.

Coenen Snyder finds that the dialogues surrounding synagogue construction varied significantly according to city. While the larger story is one of increasing self-agency in the public life of European Jews, it also highlights this agency's limitations, precisely in those places where Jews were thought to be most acculturated, namely in France and Germany. Building a Public Judaism grants the peculiarities of place greater authority than they have been given in shaping the European Jewish experience. At the same time, its place-specific description of tensions over religious tolerance continues to echo in debates about the public presence of religious minorities in contemporary Europe.

Jews in America. Conquistadors, Knickerbockers, Pilgrims, and the Hope of Israel

Jews in America documents the remarkable story of the Jewish presence in the New World, from the time of Columbus to the 1920s, when the Jewish community in the United States was four million strong and an essential part of American society and culture. Drawing on a mix of contemporary books, manuscripts, globes, maps and engravings from the world-renowned collections of the New York Public Library, Jews in America is a vivid document of everyday Jewish-American life, worship, law, and commerce.

It tells the fascinating story of the first Jewish immigrants' arrival in the Dutch colony of New Amsterdam in 1654 (later New York City), Jewish interaction with the four colonial powers in the Western Hemisphere (Spain, Portugal, The Netherlands and England), and on the ideas and beliefs that they influenced. The final chapter looks at the evolving cultural role of Jews in late 19th and early 20th century New York, especially the rise of the Yiddish theatre.

The New York Public Library, 2012, geb, 160 pp, € 44.50, 9781904832225

Representations of 'the Jew' have long been a topic of interest in Joyce studies. Neil Davison argues that Joyce's lifelong encounter with pseudo-scientific, religious and political discourse about 'the Jew' forms a unifying component of his career. Davison offers new biographical material, and presents a detailed reading of Ulysses showing how Joyce draws on Christian folklore, Dreyfus Affair propaganda, Sinn Fein politics, and theories of Jewish sexual perversion and financial conspiracy. Throughout, Joyce confronts the controversy of 'race', the psychology of internalised stereotype, and the contradictions of fin-de-siecle anti-Semitism.

In 1994 the Lubavitcher Rebbe, Menachem Schneerson, died leaving no successor. For many years his followers had maintained that he was Moshiach -the Jewish Messiah and would usher in the Redemption. After his death Lubavitch divided into two opposing groups. While some messianists hold that the Rebbe died but is to be resurrected as the messiah, others hold that he is still alive, but concealed. The anti-messianists maintain that the Rebbe could have been Moshiach if God had willed it, but they disagree vehemently that as such he could come back from the dead. Using ethnographic data obtained by the author through twenty years of fieldwork, this book presents a social-psychological account of Lubavitcher Messianism and moves beyond the typical scholarly preoccupation with 'belief' and 'dissonance' to examine the role of rhetoric, religious experience and ritual in maintaining counterintuitive convictions. Through examining the parallels between early Christianity and messianism in Lubavitch this book provides a comprehensive perspective for examining messianism generally

In 1994 the Lubavitcher Rebbe, Menachem Schneerson, died leaving no successor. For many years his followers had maintained that he was Moshiach -the Jewish Messiah and would usher in the Redemption. After his death Lubavitch divided into two opposing groups. While some messianists hold that the Rebbe died but is to be resurrected as the messiah, others hold that he is still alive, but concealed. The anti-messianists maintain that the Rebbe could have been Moshiach if God had willed it, but they disagree vehemently that as such he could come back from the dead. Using ethnographic data obtained by the author through twenty years of fieldwork, this book presents a social-psychological account of Lubavitcher Messianism and moves beyond the typical scholarly preoccupation with 'belief' and 'dissonance' to examine the role of rhetoric, religious experience and ritual in maintaining counterintuitive convictions. Through examining the parallels between early Christianity and messianism in Lubavitch this book provides a comprehensive perspective for examining messianism generally

Hannah Rochel Verbermacher, a Hasidic holy woman known as the Maiden of Ludmir, was born in early-nineteenth-century Russia and became famous as the only woman in the three-hundred-year history of Hasidism to function as a rebbe - or charismatic leader - in her own right. Nathaniel Deutsch follows the traces left by the Maiden in both history and legend to fully explore her fascinating story for the first time. "The Maiden of Ludmir" offers powerful insights into the Jewish mystical tradition, into the Maiden's place within it, and into the remarkable Jewish community of Ludmir. Her biography ultimately becomes a provocative meditation on the complex relationships between history and memory, Judaism and modernity. History first finds the Maiden in the eastern European town of Ludmir, venerated by her followers as a master of the Kabbalah, teacher, and visionary, and accused by her detractors of being possessed by a dybbuk, or evil spirit. Deutsch traces the Maiden's steps from Ludmir to Ottoman Palestine, where she eventually immigrated and re-established herself as a holy woman. While the Maiden's story - including her adamant refusal to marry - recalls the lives of holy women in other traditions, it also brings to light the largely unwritten history of early-modern Jewish women. To this day, her transgressive behavior, a challenge to traditional Jewish views of gender and sexuality, continues to inspire debate and, sometimes, censorship within the Jewish community.

Scandal of Kabbalah. Leon Modena, Jewish Mysticism, Early Modern Venice

The Scandal of Kabbalah is the first book about the origins of a culture war that began in early modern Europe and continues to this day: the debate between kabbalists and their critics on the nature of Judaism and the meaning of religious tradition. From its medieval beginnings as an esoteric form of Jewish mysticism, Kabbalah spread throughout the early modern world and became a central feature of Jewish life.

Scholars have long studied the revolutionary impact of Kabbalah, but, as Yaacob Dweck argues, they have misunderstood the character and timing of opposition to it. Drawing on a range of previously unexamined sources, this book tells the story of the first criticism of Kabbalah, Ari Nohem, written by Leon Modena in Venice in 1639. In this scathing indictment of Venetian Jews who had embraced Kabbalah as an authentic form of ancient esotericism, Modena proved the recent origins of Kabbalah and sought to convince his readers to return to the spiritualized rationalism of Maimonides.

The Scandal of Kabbalah examines the hallmarks of Jewish modernity displayed by Modena's attack - a critical analysis of sacred texts, skepticism about religious truths, and self-consciousness about the past - and shows how these qualities and the later history of his polemic challenge conventional understandings of the relationship between Kabbalah and modernity.

Dweck argues that Kabbalah was the subject of critical inquiry in the very period it came to dominate Jewish life rather than centuries later as most scholars have thought.

Defenders of the Race - Jewish Doctors and Race Science in Fin-De-Siecle Europe

By the late nineteenth century, physical anthropologists were engaged in debates about the "Jewish Racial Question," asking whether there was a biological basis for Jewish distinctiveness and social development. This fascinating book describes for the first time the response of Jewish race scientists to these debates, demonstrating that in their participation, the scientists were involved in a complex process of Jewish self-definition, one that was impelled by two factors: the external threat of antisemitism and the internal need to reassert a Jewish ethnic pride that had been battered by assimilation.

John Efron examines the racial science of Jewish anthropologists and physicians in Germany, England, Russia, and Austria, showing that their work differed from place to place because it was contingent on such historical factors as the nature of Jewish integration in a given country, the character of a nation's Jewish community or communities, and the level of antisemitism there. Efron sketches the growth of race science from the eighteenth to the twentieth centuries and considers how Jews were represented in it. He then studies the image of Jews in British anthropology, discusses the first Jewish race scientist, Joseph Jacobs, an Anglo-Australian who focused on the Jews of Western Europe, and the Russian Jewish race scientist Samuel Weissenberg, who studied the Jews of Eastern Europe, Central Asia, and the Near East. Finally he examines the link between race science and the politics of Zionism, showing how Zionist scientists used race science not to assert Jewish superiority but to bolster a political cause that was concerned with Jewish spiritual and physical regeneration.

From the California Gold Rush of 1849 to the explosion of population centres in the Southwest in the 1980s, Jews have played a significant role in shaping the Pacific West. Through their mercantile networks, cultural innovations, philanthropic institutions, and political leadership, western Jews created a distinctive identity. In "Jews of the Pacific Coast", Ellen Eisenberg, Ava F. Kahn, and William Toll have joined together to write the first interpretive history of the Jews of this region. In the West, Jewish men and women were less restricted in their pursuits than they had been in Europe or in the eastern United States. Unlike in the East, where Jews arriving in large numbers had to accommodate themselves to preexisting local elites and Jewish communities, in the Pacific West they were full participants in the civic lives of new and rapidly developing societies. Drawing on manuscript collections, oral histories, newspapers, and private papers, the authors examine the distinctive roles that Jews played in the Pacific West, especially the innovative roles of women.

At the beginning of the eighteenth century most European Jews lived in restricted settlements and urban ghettos, isolated from the surrounding dominant Christian cultures not only by law but also by language, custom, and dress. By the end of the century urban, upwardly mobile Jews had shaved their beards and abandoned Yiddish in favor of the languages of the countries in which they lived. They began to participate in secular culture and they embraced rationalism and non-Jewish education as supplements to traditional Talmudic studies. The full participation of Jews in modern Europe and America would be unthinkable without the intellectual and social revolution that was the Haskalah, or Jewish Enlightenment. Unparalleled in scale and comprehensiveness, The Jewish Enlightenment reconstructs the intellectual and social revolution of the Haskalah as it gradually gathered momentum throughout the eighteenth century. Relying on a huge range of previously unexplored sources, Shmuel Feiner fully views the Haskalah as the Jewish version of the European Enlightenment and, as such, a movement that cannot be isolated from broader eighteenth-century European traditions. Critically, he views the Haskalah as a truly European phenomenon and not one simply centered in Germany. He also shows how the republic of letters in European Jewry provided an avenue of secularization for Jewish society and culture, sowing the seeds of Jewish liberalism and modern ideology and sparking the Orthodox counterreaction that culminated in a clash of cultures within the Jewish community. The Haskalah's confrontations with its opponents within Jewry constitute one of the most fascinating chapters in the history of the dramatic and traumatic encounter between the Jews and modernity. The Haskalah is one of the central topics in modern Jewish historiography. With its scope, erudition, and new analysis, The Jewish Enlightenment now provides the most comprehensive treatment of this major cultural movement.

This volume, written by a range of scholars in history and literature, offers a new understanding of one of the central cultural and ideological movements among Jews in modern times. Disengaging the Haskalah from the questions of modernization or emancipation that have hitherto dominated the scholarship, the contributors put the Haskalah under a microscope in order to restore detail and texture to the individuals, ideas, and activities that were its makers in the eighteenth and nineteenth centuries. In particular, they replace simple dichotomies with nuanced distinctions, presenting the relationship between 'tradition' and Haskalah as a spectrum of closely linked cultural options rather than a fateful choice between old and new or good and evil. The essays address major and minor figures; ask whether there was such an entity as an 'early Haskalah', or a Haskalah movement in England, look at key issues such as the relationship of the Haskalah to Orthodoxy and hasidism, and also treat such neglected subjects as the position of women.

Silent No More: Saving the Jews of Russia, The American Jewsih Effor, 1967-1989

In the context of Cold War politics, Feingold (history, emeritus, City U. of New York), author of The Jewish People in America series, traces the Soviet Jewry movement's struggle to win the right to emigrate. Drawing largely on the American Jewish Historical Society's archives, he credits Israel with backing the movement and American Jewry with playing the decisive role--despite internal divisions--in getting Gorbachev to let their people go.

Lubavitchers are active in the civic life of their communities and so should be considered good citizens by advocates of participatory democracy. However, their obviously nonliberal worldview tends to elicit rancor in precisely those quarters. The notion that democratic political institutions require the support of a democratic political culture is pervasive in political theory. Many scholars treat democratic virtues and liberal values as synonymous. As a result, nonliberal groups are viewed with suspicion: if they reject liberal values, they are also seen as rejecting democratic ones. Jan Feldman focuses on a subset of Chassidic Judaism known as Lubavitch, or ChaBad, to explore this assumption.

Lubavitchers make an excellent test case, she explains, because they are informed, politically active, and democratic on the one hand, yet embrace nonliberal values on the other. Unlike the Amish or Hutterites, they do not rely on rural isolation for group survival but function remarkably well in secular, urban settings. They embrace rather than withdraw from political life. Although they do not use the state to promote their worldview to a wider audience, their entry into the public realm often generates hostility and fear.

Feldman does not claim that liberal values are irrelevant to democracy nor does she argue that all nonliberal groups are equally benign. "What Lubavitchers allow us to investigate," she writes, "is the common assumption that liberal and democratic attitudes are inextricably linked."

A concise and colorful history of the Jewish people in the United States describes Jewish life from the time of early settlers, to the period of massive immigration to the cities, to the incredible growth of Jews in positions of influence in business, politics, and the arts.

K. E. Fleming's Greece--a Jewish History is the first comprehensive English-language history of Greek Jews, and the only history that includes material on their diaspora in Israel and the United States. The book tells the story of a people who for the most part no longer exist and whose identity is a paradox in that it wasn't fully formed until after most Greek Jews had emigrated or been deported and killed by the Nazis.

For centuries, Jews lived in areas that are now part of Greece. But Greek Jews as a nationalized group existed in substantial number only for a few short decades--from the Balkan Wars (1912-13) until the Holocaust, in which more than 80 percent were killed. Greece--a Jewish History describes their diverse histories and the processes that worked to make them emerge as a Greek collective. It also follows Jews as they left Greece--as deportees to Auschwitz or emigres to Palestine/Israel and New York's Lower East Side. In such foreign settings their Greekness was emphasized as it never was in Greece, where Orthodox Christianity traditionally defines national identity and anti-Semitism remains common.

Jewish philosophy is often presented as an addendum to Jewish religion rather than as a rich and varied tradition in its own right, but the History of Jewish Philosophy explores the entire scope and variety of Jewish philosophy from philosophical interpretations of the Bible right up to contemporary Jewish feminist and postmodernist thought. The links between Jewish philosophy and its wider cultural context are stressed, building up a comprehensive and historically sensitive view of Jewish philosophy and its place in the development of philosophy as a whole.

Includes: Detailed discussions of the most important Jewish philosophers and philosophical movements, descriptions of the social and cultural contexts in which Jewish philosophical thought developed throughout the centuries, contributions by 35 leading scholars in the field, from Britain, Canada, Israel and the US, and detailed and extensive bibliographies.

Moses Mendelssohn (1725-1786) is considered the foremost representative of Jewish Enlightenment. In No Religion without Idolatry, Gideon Freudenthal offers a novel interpretation of Mendelssohns general philosophy and discusses for the first time Mendelssohns semiotic interpretation of idolatry in his Jerusalem and in his Hebrew biblical commentary. Mendelssohn emerges from this study as an original philosopher, not a shallow popularizer of rationalist metaphysics, as he is sometimes portrayed. Of special and lasting value is his semiotic theory of idolatry.

From a semiotic perspective, both idolatry and enlightenment are necessary constituents of religion. Idolatry ascribes to religious symbols an intrinsic value: enlightenment maintains that symbols are conventional and merely signify religious content but do not share its properties and value. Without enlightenment, religion degenerates to fetishism; without idolatry it turns into philosophy and frustrates religious experience. Freudenthal demonstrates that in Mendelssohns view, Judaism is the optimal religious synthesis. It consists of transient ceremonies of a 'living script'. Its ceremonies are symbols, but they are not permanent objects that could be venerated. Jewish ceremonies thus provide a religious experience but frustrate fetishism. Throughout the book, Freudenthal fruitfully contrasts Mendelssohns views on religion and philosophy with those of his contemporary critic and opponent, Salomon Maimon.

The Other Jewish Question. Identifying the Jew and making sense of modernity

Will appeal to readers interested in psychoanalysis, in Jewish studies, in cultural studies, and in the whole question of "the body," which has been so intensely discussed in recent years. Maps the dissemination of and possible interrelationships among these corporeal signifiers in Germanophone cultures between the Enlightenment and the Shoah. Geller is known as a pioneer in Jewish studies, especially in its cultural studies mode.

Jewish Identities in Postcommunist Russia and Ukraine. An Uncertain Ethnicity

Before the USSR collapsed, ethnic identities were imposed by the state. This book analyzes how and why Jews decided what being Jewish meant to them after the state dissolved and describes the historical evolution of Jewish identities.

Surveys of more than 6,000 Jews in the early and late 1990s reveal that Russian and Ukrainian Jews have a deep sense of their Jewishness but are uncertain what it means. They see little connection between Judaism and being Jewish. Their attitudes toward Judaism, intermarriage and Jewish nationhood differ dramatically from those of Jews elsewhere. Many think Jews can believe in Christianity and do not condemn marrying non-Jews. This complicates their connections with other Jews, resettlement in Israel, the United States and Germany, and the rebuilding of public Jewish life in Russia and Ukraine. Post-Communist Jews, especially the young, are transforming religious-based practices into ethnic traditions and increasingly manifesting their Jewishness in public.

Jewish Questions: Responsa on Sephardic Life in the Early Modern Period

In , Matt Goldish introduces English readers to the history and culture of the Sephardic dispersion through an exploration of forty-three responsa--questions about Jewish law that Jews asked leading rabbis, and the rabbis' responses. The questions along with their rabbinical decisions examine all aspects of Jewish life, including business, family, religious issues, and relations between Jews and non-Jews. Taken together, the responsa constitute an extremely rich source of information about the everyday lives of Sephardic Jews. The book looks at questions asked between 1492--when the Jews were expelled from Spain--and 1750. Originating from all over the Sephardic world, the responsa discuss such diverse topics as the rules of conduct for Ottoman Jewish sea traders, the trials of an ex-husband accused of a robbery, and the rights of a sexually abused wife. Goldish provides a sizeable introduction to the history of the Sephardic diaspora and the nature of responsa literature, as well as a bibliography, historical background for each question, and short biographies of the rabbis involved. Including cases from well-known communities such as Venice, Istanbul, and Saloniki, and lesser-known Jewish enclaves such as Kastoria, Ragusa, and Nablus, Jewish Questions provides a sense of how Sephardic communities were organized, how Jews related to their neighbors, what problems threatened them and their families, and how they understood their relationship to God and the Jewish people.

In the mid-seventeenth century, Shabbatai Zvi, a rabbi from Izmir, claimed to be the Jewish messiah, and convinced a great many Jews to believe him. The movement surrounding this messianic pretender was enormous, and Shabbatai's mission seemed to be affirmed by the numerous supporting prophecies of believers. The story of Shabbatai and his prophets has mainly been explored by specialists in Jewish mysticism. Only a few scholars have placed this large-scale movement in its social and historical context. Matt Goldish shifts the focus of Sabbatean studies from the theology of Lurianic Kabbalah to the widespread seventeenth-century belief in latter-day prophecy. The intense expectations of the messiah in Christianity, Judaism, and Islam form the necessary backdrop for understanding the success of Sabbateanism. The seventeenth century was a time of deep intellectual and political ferment as Europe moved into the modern era. The strains of the Jewish mysticism, Christian millenarianism, scientific innovation, and political transformation all contributed to the development of the Sabbatean movement. By placing Sabbateanism in this broad cultural context, Goldish integrates this Jewish messianic movement into the early modern world, making its story accessible to scholars and students alike.

Making the Bible Modern. Children's Bibles and Jewish Education in Twentieth-Century America

The Bible has played a critical role in the story of Judaism, modernity, and identity. Penny Schine Gold examines the arena of children's education and the role of the Bible in the reshaping of Jewish identity, especially in the United States in the 1920s and 1930s, when a second generation of Eastern European Jews engaged the task of Americanizing Jewish culture, religion, and institutions.
Professional Jewish educators based in the Reform movement undertook a multifaceted agenda for the Bible in America: to modernize it, harmonize it with American values, and move it to the center of the religious school curriculum.

Through public schooling, the children of Jewish immigrants brought America home; it was up to the adults to fashion a Judaism that their children could take back out into America.

Because of its historic role in the development of Judaism and its cultural significance in American life, Gold finds, the Bible provided Jews with vital links to both the past and the present. The ancient sacred text of the Bible, transformed into highly abridged and amended Bible tales, was brought into service as a bridge between tradition and modernity.

Gold analyzes these American developments with reference to the intellectual history of eighteenth- and nineteenth-century Europe, innovations in public schooling and social theory, Protestant religious education, and later versions of children's Bibles in the United States and Israel. She shows that these seemingly simple children's books are complex markers of the pressing concerns of Jews in the modern world.

Souls in Dispute. Converso Identities in Iberia and the Jewish Diaspora 1580-1700

Throughout the Middle Ages, the Iberian Peninsula was home to a rich cultural mix of Christians, Jews, and Muslims. At the end of the fifteenth century, however, the last Islamic stronghold fell, and Jews were forced either to convert to Christianity or to face expulsion. Thousands left for other parts of Europe and Asia, eventually establishing Sephardic communities in Amsterdam, Venice, Istanbul, southwestern France, and elsewhere.

More than a hundred years after the expulsion, some Judeoconversos - descendants of Spanish and Portuguese Jews who had converted to Christianity -
were forced to flee the Iberian Peninsula once again to avoid ethnic and religious persecution. Many of them joined the Sephardic Diaspora and embraced rabbinic Judaism. Later some of these same people or their descendants returned to Iberian lands temporarily or permanently and, in a twist that Jewish authorities considered scandalous, reverted to Catholicism. Among them were some who betrayed their fellow conversos to the Holy Office.

In Souls in Dispute, David L. Graizbord unravels this intriguing history of the renegade conversos and constructs a detailed and psychologically acute portrait of their motivations. Through a probing analysis of relevant inquisitorial documents and a wide-ranging investigation into the history of the Sephardic Diaspora and Habsburg Spain, Graizbord shows that, far from being simply reckless and vindictive, the renegades used their double acts of border crossing to negotiate a dangerous and unsteady economic environment: so long as their religious and social ambiguity remained undetected, they were rewarded with the means for material survival. In addition, Graizbord sheds new light on the conflict-ridden transformation of makeshift Jewish colonies of Iberian expatriates - especially in the borderlands of southwestern France - showing that the renegades failed to accommodate fully to a climate of conformity that transformed these Sephardic groups into disciplined communities of Jews.

Ultimately, Souls in Dispute explains how and why Judeoconversos built and rebuilt their religious and social identities, and what it meant to them to be both Jewish and Christian given the constraints they faced in their time and place in history.

Jewish Origins of Cultural Pluralism. The Menorah Association and American Diversity

Daniel Greene traces the emergence of the idea of cultural pluralism to the lived experiences of a group of Jewish college students and public intellectuals, including the philosopher Horace M. Kallen. These young Jews faced particular challenges as they sought to integrate themselves into the American academy and literary world of the early 20th century. At Harvard University, they founded an influential student organization known as the Menorah Association in 1906 and later the Menorah Journal, which became a leading voice of Jewish public opinion in the 1920s. In response to the idea that the American melting pot would erase all cultural differences, the Menorah Association advocated a pluralist America that would accommodate a thriving Jewish culture while bringing Jewishness into mainstream American life.

Jeffrey S. Gurock recounts the history of Orthodox Jews in America, from the time of the early arrivals in the 17th century to the present, and examines how Orthodox Jewish men and women coped with the personal, familial, and communal challenges of religious freedom, economic opportunity, and social integration. His absorbing narrative portrays the varied lifestyles of Orthodox Jews and exposes the historical tensions that have pitted the pious against the majority of their co-religionists who have disregarded Orthodox teachings and practice. Exploring Orthodox reactions to alternative Jewish religious movements that have flourished in a pluralistic America, Gurock illuminates contemporary controversies about the compatibility of modern culture with a truly pious life, providing a nuanced view of the most intriguing present-day intra-Orthodox struggle - the relationship of feminism to traditional faith. Finally, the book exposes the hypocrisy of Jews who, while outwardly devout in their careful observance of religious ritual, have behaved as moral miscreants. Anyone seeking to understand the American Jewish experience will find "Orthodox Jews in America" to be essential reading.

From the 1950s until his death in 1994, Menachem Mendel Schneerson - revered by his followers worldwide simply as the Rebbe - built the Lubavitcher movement from a relatively small sect within Hasidic Judaism into the powerful force in Jewish life that it is today.

Swept away by his expectation that the Messiah was coming, he came to believe that he could deny death and change history. Samuel Heilman and Menachem Friedman paint an unforgettable portrait of Schneerson, showing how he reinvented himself from an aspiring French-trained electrical engineer into a charismatic leader who believed that he and his Lubavitcher Hasidic emissaries could transform the world. They reveal how his messianic convictions ripened and how he attempted to bring the ancient idea of a day of redemption onto the modern world's agenda. Heilman and Friedman also trace what happened after the Rebbe's death, by which time many of his followers had come to think of him as the Messiah himself.

The Rebbe tracks Schneerson's remarkable life from his birth in Russia, to his student days in Berlin and Paris, to his rise to global renown in New York, where he developed and preached his powerful spiritual message from the group's gothic mansion in Crown Heights, Brooklyn. This compelling book demonstrates how Schneerson's embrace of traditionalism and American-style modernity made him uniquely suited to his messianic mission.

From the 1950s until his death in 1994, Menachem Mendel Schneerson - revered by his followers worldwide simply as the Rebbe - built the Lubavitcher movement from a relatively small sect within Hasidic Judaism into the powerful force in Jewish life that it is today.

Swept away by his expectation that the Messiah was coming, he came to believe that he could deny death and change history. Samuel Heilman and Menachem Friedman paint an unforgettable portrait of Schneerson, showing how he reinvented himself from an aspiring French-trained electrical engineer into a charismatic leader who believed that he and his Lubavitcher Hasidic emissaries could transform the world. They reveal how his messianic convictions ripened and how he attempted to bring the ancient idea of a day of redemption onto the modern world's agenda. Heilman and Friedman also trace what happened after the Rebbe's death, by which time many of his followers had come to think of him as the Messiah himself.

The Rebbe tracks Schneerson's remarkable life from his birth in Russia, to his student days in Berlin and Paris, to his rise to global renown in New York, where he developed and preached his powerful spiritual message from the group's gothic mansion in Crown Heights, Brooklyn. This compelling book demonstrates how Schneerson's embrace of traditionalism and American-style modernity made him uniquely suited to his messianic mission.

From the Shtetl to the Lecture Hall: Jewish Women and Cultural Exchange

Until the 19th century, women were regularly excluded from graduate education. When this convention changed, it was largely thanks to Jewish women from Russia. Raised to be strong and independent, the daughters of Jewish businesswomen were able to utilize this cultural capital to fight their way into the universities of Switzerland and Germany. They became trailblazers, ensuring regular admission for women who followed their example. This book tells the story of Russian and German Jews who became the first female professionals in modern history. It describes their childhoods-whether in Berlin or in a Russian shtetl-their schooling, and their experiences at German universities. A final chapter traces their careers as the first female professionals and details how they were tragically destroyed by the Nazis.

From Rebel to Rabbi. Reclaiming Jesus and the Making of Modern Jewish Culture

Establishes how the changes that occurred in Jewish culture during the nineteenth and twentieth centuries stimulated a widespread fascination with the figure of Jesus and with Christian motifs among numerous Jewish theologians, historians, intellectuals, writers, and artists.

The 1905 Revolution in Russia ushered in an unprecedented (though brief) period of social and political freedom in the Russian Empire. This environment made possible the emergence of mass Jewish politics and the flourishing of a new, modern Jewish culture expressed in Yiddish, Hebrew, and Russian. Unfortunately, 1905 also unleashed popular anti-Semitism in the shape of pogroms on a scale previously unknown.

Russian Jewry, by far the largest Jewish community in the world at that time, faced fateful decisions. Should the Jews strive to uphold Jewish national uniqueness either in the context of the Russian Empire or by emigrating to Palestine/the Land of Israel, or should they identify with and merge into the general revolutionary or liberal movements in their country of birth? What direction should Jewish culture and social organizations take within the context of democratization and modernization? In what language or languages should this culture be expressed? How should Jews abroad react to the revolutionary crisis and to the dilemmas of their coreligionists?

The thought-provoking essays in this volume shed new light on these issues while placing them in the larger context of the historical, social, and cultural developments within the Russian Empire. The authors, representing various disciplines, emphasize both the highly varied Jewish responses to the great crisis and the degree to which these responses shared certain vital characteristics.

The Society for the Promotion of Enlightenment among the Jews of Russia (OPE) was a philanthropic organization, the oldest Jewish organization in Russia. Founded by a few wealthy Jews in St. Petersburg who wanted to improve opportunities for Jewish people in Russia by increasing their access to education and modern values, OPE was secular and nonprofit. The group emphasized the importance of the unity of Jewish culture to help Jews integrate themselves into Russian society by opening, supporting, and subsidizing schools throughout the country. While reaching out to Jews across Russia, OPE encountered opposition on all fronts. It was hobbled by the bureaucracy and sometimes outright hostility of the Russian government, which imposed strict regulations on all aspects of Jewish lives. The OPE was also limited by the many disparate voices within the Jewish community itself. Debates about the best type of schools (secular or religious, co-educational or single-sex, traditional or modern ) were constant. Even the choice of language for the schools was hotly debated. Jewish Philanthropy and Enlightenment in Late-Tsarist Russia offers a model of individuals and institutions struggling with the concern so central to contemporary Jews in America and around the world: how to retain a strong Jewish identity, while fully integrating into modern society.

Historical accounts of Jewish violence - particularly against Christians - have long been explosive material. Some historians have distorted these records for anti-Semitic purposes. Others have discounted, dismissed, or simply ignored the evidence, often for apologetic purposes. In Reckless Rites, Elliott Horowitz takes a new and forthright look at both the history of Jewish violence since late antiquity and the ways in which generations of historians have grappled with that history.

In the process, he has written the most wide-ranging book on Jewish violence in any language, and the first to fully acknowledge and address the actual anti-Christian practices that became part of the playful, theatrical violence of the Jewish festival of Purim. He has also examined the different ways in which the book of Esther, upon which the festival is based, was used by Jews and Christians over the centuries - whether as an ancient mirror of modern tribulations or as the scriptural basis for anti-Semitic claims regarding the bloodthirstiness of the Jews.

Reckless Rites reassesses the historical interpretation of Jewish violence - from the alleged massacre of thousands of Christians in seventh-century Jerusalem to later medieval attacks on Christian symbols such as the crucifix, transgressions that were often committed in full knowledge that their likely consequence would be death.

In an anthology that is both scholarly and accessible to readers of contemporary poetry, David C. Jacobson examines the search for God in the work of six prominent Israeli poets - Yehuda Amichai, Admiel Kosman, Rivka Miriam, Zelda Mishkovsky, Hava Pinhas-Cohen, and Asher Reich. In the book's introduction, Jacobson explores the central role that poetry has always played and continues to play in our understanding of the religious experience. The work of each poet is then preceded by an introduction which establishes the historical and biographical contexts of the poems discussed. The poetry appears in the original Hebrew as well as Jacobson's graceful English translations.

David C. Jacobson is Associate Professor of Judaic Studies at Brown University. His previous books are "Modern Midrash: The Retelling of Traditional Jewish Narratives by Twentieth-Century Hebrew Writers" (SUNY, 1987), "Does David Still Play for You?: Israeli Poetry and the Bible" (Wayne State, 1997), "Israeli and Palestinian Identities in History and Literature", ed. Kamal Abdel-Malek and David C. Jacobson, and "History and Literature: New Readings of Jewish Texts in Honor of Arnold J. Band" (Brown Judaic Studies, 2002).

Jean-Paul Sartre and the Jewish Question. Anti-antisemitism and the Politics of the French Intellectual

Jean-Paul Sartre and the Jewish Question examines the image of the Jew in Sartre's work to rethink not only his oeuvre but also the role of the intellectual in France and the politics and ethics of existentialism. It explores more broadly how French identity is defined through the abstraction and allegorization of the Jew and examines the role anti-antisemitic intellectuals play in this process. Jonathan Judaken reconsiders the origins of the intellectual in France in the context of the Dreyfus affair and Sartre's interventions in the parallel Franco-French conflicts in the 1930s and during the Vichy regime. He considers what it was possible to say on behalf of Jews and Judaism during the German occupation, Sartre's contribution after the war to the Vichy syndrome, his positions on the Arab-Israeli conflict, and the ways Sartre's reflections on the Jewish Question served as a template for his shift toward Marxism, his resistance to colonialism, and for the defining of debates about Jews and Judaism in postwar France by both Jewish and non-Jewish intellectuals. Judaken analyzes the texts that Sartre devoted to these issues and argues that the Jew constituted a foil Sartre consistently referenced in reflecting on politics in general and on the role of the intellectual in particular.

No longer controlled by a handful of institutional leaders based in remote headquarters and rabbinical seminaries, American Judaism is being transformed by the spiritual decisions of tens of thousands of Jews living all over the United States. A pulpit rabbi and himself an American Jew, Dana Evan Kaplan follows this religious individualism from its postwar suburban roots to the hippie revolution of the 1960s and the multiple postmodern identities of today. From Hebrew tattooing to Jewish Buddhist meditation, Kaplan describes the remaking of historical tradition in ways that channel multiple ethnic and national identities. While pessimists worry about the vanishing American Jew, Kaplan focuses on creative responses to contemporary spiritual trends that have made a Jewish religious renaissance possible. He believes that the reorientation of American Judaism has been a "bottom up" process, resisted by elites who have reluctantly responded to the demands of the "spiritual marketplace." The American Jewish denominational structure is therefore weakening at the same time that religious experimentation is rising, leading to the innovative approaches supplanting existing institutions. The result is an exciting transformation of what it means to be a religious American Jew in the twenty-first century.

No longer controlled by a handful of institutional leaders based in remote headquarters and rabbinical seminaries, American Judaism is being transformed by the spiritual decisions of tens of thousands of Jews living all over the United States. A pulpit rabbi and himself an American Jew, Dana Evan Kaplan follows this religious individualism from its postwar suburban roots to the hippie revolution of the 1960s and the multiple postmodern identities of today. From Hebrew tattooing to Jewish Buddhist meditation, Kaplan describes the remaking of historical tradition in ways that channel multiple ethnic and national identities. While pessimists worry about the vanishing American Jew, Kaplan focuses on creative responses to contemporary spiritual trends that have made a Jewish religious renaissance possible. He believes that the reorientation of American Judaism has been a "bottom up" process, resisted by elites who have reluctantly responded to the demands of the "spiritual marketplace." The American Jewish denominational structure is therefore weakening at the same time that religious experimentation is rising, leading to the innovative approaches supplanting existing institutions. The result is an exciting transformation of what it means to be a religious American Jew in the twenty-first century.

Discusses the recent issues and arguments surrounding the Reform movement. The contributors to this volume examine several issues including: the role of Reform in relation to Conservative and Orthodox movements; the role of women and feminism in Reform, particularly women rabbis; the upcoming vote on the new platform scheduled for this year; and interpretations of the latest census data for Reform Jews.

This Companion provides readers with a comprehensive introduction to the most important and interesting historical and contemporary facets of Judaism in America. Written by twenty-four leading scholars from the fields of religious studies, history, literature, philosophy, art history, sociology, and musicology, the survey adopts an inclusive perspective on Jewish religious experience. Three initial chapters cover the development of Judaism in America from 1654, when Sephardic Jews first landed in New Amsterdam, until today.

By examining the everyday lives of ordinary Jews, this book portrays the drama of German-Jewish history - the gradual ascent of Jews from impoverished outcasts to comfortable bourgeois citizens and then their dramatic descent into genocidal torment during the Nazi years. Building on social, economic, religious, and political history, it focuses on the qualitative aspects of ordinary life - emotions, subjective impressions, and quotidian perceptions. How did ordinary Jews and their families make sense of their world? How did they construe changes brought about by industrialization? How did they make decisions to enter new professions or stick with the old, juggle traditional mores with contemporary ways?

Kolbrener welcomes us into a world where creativity, pleasure and embracing difference are shown to be the foundation for an authentic and committed religious life. In essays as likely to turn to baseball, Denzel Washington, and the NASDAQ as to "Macbeth", quantum physics and psychoanalysis, William Kolbrener provides powerful - and often surprising - insights into how open mindedness allows for authentic Jewish commitment in an age otherwise defined by fundamentalism and unbelief. "Open Minded Torah" presents - on topics ranging from parenting a son with Down syndrome to Biblical criticism to Talmudic interpretation of dreams - a perspective on Torah which emphasizes scepticism, creativity and the need to embrace difference. Through a personal synthesis of Western and Jewish learning, popular culture and philosophy, Kolbrener offers a compelling new vision where being open minded allows for a non-dogmatic and committed Jewish life. Informed by Kolbrener's considerable erudition, but always accessible, the essays show that scepticism informs belief, commitment grounds creativity, and non-defensive receptiveness makes individual autonomy possible. For every person, it is said, there is a corresponding letter in the Torah: this innovative collection shows Kolbrener writing his letter, and providing the inspiration for others to write their own.

Ethnicity and Beyond. Theories and Dilemmas of Jewish Group Demarcation. Studies in Contemporary Jewry Volume XXV

Volume XXV of the distinguished annual Studies in Contemporary Jewry explores new understandings and approaches to Jewish "ethnicity." In current parlance regarding multicultural diversity, Jews are often considered to belong socially to the "majority," whereas "otherness" is reserved for "minorities." But these group labels and their meanings have changed over time. This volume analyzes how "ethnic," "ethnicity," and "identity" have been applied to Jews, past and present, individually and collectively. Most of the symposium papers on the ethnicity of Jewish people and the social groups they form draw heavily on the case of American Jews, while others offer wider geographical perspectives. Contributors address ex-Soviet Jews in Philadelphia, comparing them to a similar population in Tel Aviv; Communism and ethnicity; intermarriage and group blending; American Jewish dialogue; and German Jewish migration in the interwar decades. Leading academics, employing a variety of social scientific methods and historical paradigms, propose to enhance the clarity of definitions used to relate "ethnic identity" to the Jews. They point to ethnic experience in a variety of different social manifestations: language use in social context, marital behavior across generations, spatial and occupational differentiation in relation to other members of society, and new immigrant communities as sub-ethnic units within larger Jewish populations. They also ponder the relevance of individual experience and preference as compared to the weight of larger socializing factors. Taken as a whole, this work offers revisionist views on the utility of terms like "Jewish ethnicity" that were given wider scope by scholars in the 1960s, '70s, and '80s.

This unique, well-documented social history invites the reader to explore Cuban Jewry as a fascinating chronicle and to ‘capture the flavor of their lives.’ This is made possible by Levine’s ability to write a text composed of carefully collated data, excellent illustrations, and oral testimonies. Levine’s book contributes to an understanding of Cuban Jewry’s unique setting–starting from colonial times, through its second American diaspora following the 1959 communist revolution.

Hasidic tales are often read as charming, timeless expressions of Jewish spirituality. The best-known versions of these stories, however, have been rewritten for audiences outside traditional Judaism and few works have explored Hasidic tales as they were created by Hasidic Jews.
In Imagining Holiness Justin Lewis offers a radical reappraisal of how we think of Hasidic tales, calling into question received notions of authenticity. He focuses his study on the neglected Hasidic literature of the early twentieth century - primarily the work of Israel Berger and Abraham Hayim Michelson - and the literary and historical dynamics of its emergence, posing questions about its place in Hasidic society, the attitude of the Hasidim towards this literature, and orality in Hasidic tradition as manifested in these Hasidic books. Berger and Michelson wrote in the decade before the First World War, a time of loss and decline for Hasidism. Their books resisted modernity and positioned Hasidism as authentic Judaism but also reflected modern literary trends, expressed tensions within Hasidism itself, and depicted struggles between the soul and body.
Imagining Holiness will help readers understand the inner motivations of this religious culture at an important moment in its history.

The Rhetoric of Cultural Dialogue. Jews and Germans from Moses Mendelsohn to Richard Wagner and Beyond

Van 39,- voor 29,50

In this groundbreaking work, the author effects the first extended rhetorical-philosophical reading of the historically problematic relationship between Jews and Germans, based on an analysis of texts from the Enlightenment through Modernism by Moses Mendelssohn, Friedrich and Dorothea Schlegel, Karl Marx, Richard Wagner, Friedrich Nietzsche, and Sigmund Freud. The theoretical underpinning of the work lies in the author's rereading, in terms of contemporary rhetorical theory, of the medieval tradition known as 'figural representation', which defines the Jewish-Christian relation as that between the dead, prefigural letter and the living, fulfilled spirit.

After arguing that the German Enlightenment ultimately plays out the historical phantasm of a necessary 'Judaization' of Protestant rationality, the author shows that German Early Romanticism consists fundamentally in the attempt to solve the aporias raised by this impossible confrontation between Protestant spirit and Jewish letter. In readings of Dorothea Schlegel - Mendelssohn's daughter - and her husband Friedrich Schlegel, the author provides a new interpretation of the Neo-Catholic turn of later German Romanticism. Further, he situates the proleptic end and reversal of the project of Jewish emancipation in the two extreme versions of late-nineteenth-century anti-Judaism, those of Marx and Wagner, here viewed as binary concretizations of a specifically post-Romantic paganized Protestantism.

Finally, the author argues that twentieth-century Modernism as represented by Nietzsche and Freud renews, if in a multiply ironic displacement, the secret 'Judaizing' tendencies of the Enlightenment. Fascism and Communism both denigrate this Modernism, which affirms the letter of language as quasi-synonymous with the force of temporality - or anticipatory repetition --that disrupts all claims to the full presence of spirit. The book ends with a note on recent debates about Holocaust memory.

Imposing Their Will. An Organizational History of Jewish Toronto 1933-1948

In 1931, Toronto's Jews could be found in areas as varied as the stalls of squawking chickens and vegetable vendors in Kensington Market and grand houses in far north Forest Hill. Over the course of the 1930s and 1940s, they were transformed into an organized and cohesive community. Imposing Their Will examines the achievements of Toronto's Jewish community leaders and the organizational infrastructure they established during the volatile years of the Depression and the Second World War. Showing how issues such as immigration restrictions, poverty, anti-Semitism, and the Holocaust contributed to cooperation between institutions and individuals, Jack Lipinsky provides compelling insights into the formation of one of the world's great Jewish communities. He studies the re-emergence of the Canadian Jewish Congress, the establishment of the Toronto Free Hebrew School, the rise of professionalism in the various philanthropic organisations, and traces the community's shift away from the influence of Montreal. An illuminating look at the growth and strength of a community, Imposing Their Will provides valuable new ways to understand Canadian Jewry, the diaspora, ethnic governance, and the development of Canadian multiculturalism.

In a bold rethinking of the Hollywood blacklist and McCarthyite America, Joseph Litvak reveals a political regime that did not end with the 1950s or even with the Cold War: a regime of compulsory sycophancy, in which the good citizen is an informer, ready to denounce anyone who will not play the part of the earnest, patriotic American. While many scholars have noted the anti-Semitism underlying the House Un-American Activities Committee's (HUAC's) anti-Communism, Litvak draws on the work of Max Horkheimer, Theodor W. Adorno, Hannah Arendt, and Alain Badiou to show how the committee conflated Jewishness with what he calls 'comic cosmopolitanism', an intolerably seductive happiness, centred in Hollywood and New York, in show business and intellectual circles. He maintains that HUAC took the comic irreverence of the 'uncooperative' witnesses as a crime against an American identity based on self-repudiation and the willingness to 'name names'. Litvak proposes that sycophancy was (and continues to be) the price exacted for assimilation into mainstream American culture, not just for Jews, but also for homosexuals, immigrants, and other groups deemed threatening to American rectitude. Litvak traces the outlines of comic cosmopolitanism in a series of performances by Jewish artists and intellectuals such as Zero Mostel, Judy Holliday, and Abraham Polonsky: performances in film and theater and before HUAC. At the same time, through an uncompromising analysis of work by informers including Jerome Robbins, Elia Kazan, and Budd Schulberg, he explains the triumph of a stoolpigeon culture that still thrives in the America of the early twenty-first century.

At the end of the eighteenth century the hasidic movement was facing an internal crisis: to what extent should the teachings of Baal Shem Tov and Maggid of Mezritch, with their implicit spiritual demands, be transmitted to the rank-and-file of the movement? Previously these teachings had been reserved for a small elite. It was at this point that the Habad school emerged with a communication ethos encouraging the transmission of esoteric to the broad reaches of the Jewish world. "Communicating the Infinite" explores the first two generations of the Habad school under R. Shneur Zalman of Liadi and his son R. Dov Ber and examines its early opponents.
Beginning with the different levels of communication in the teachings of the Baal Shem Tov and the Maggid and his disciples, Naftali Loewenthal traces the unfolding of the dialectic between the urge to transmit esoteric ideas and a powerful inner restraint. Gradually R. Shneur Zalman came to the fore as the prime exponent of the communication ethos. Loewenthal follows the development of his discourses up to the time of his death, when R. Dov Ber and R. Aaron Halevi Horowitz formed their respective "Lubavitch" and "Staroselye" schools. The author continues with a detailed examination of the teachings of R. Dov Ber, an inspired mystic. Central in his thought was the esoteric concept of self-abnegation, "bitul," yet this combined with the quest to communicate hasidic teachings to every level of society, including women.
From the late eighteenth century onwards, the main problem for the Jewish world was posed by the fall of the walls of the social and political ghetto. Generally, the response was either to secularize, or abandon altogether, traditional Judaism or to retreat from the threatening modern world into enclave religiosity; by stressing communication, the Habad school opened the way for a middle range response that was neither a retreat into elitism nor an abandonment of tradition.

translated by Mordecai M Kaplan, edited by Ira F. Stone, English & Hebrew
Mesillat Yesharim is a classic of Jewish ethical literature. Written by one of the leading kabbalists of the late Middle Ages, it is also a window into the kabbalist's understanding of the connection between ethics and mystical vision. Luzzatto, one of the great Hebrew stylists of his time, is acknowledged by some as the first writer of modern Hebrew; thus Mesillat Yesharim is also important for its place in Hebrew literature.

German Idealism and the Jew: The Inner anti-Semitism of Philosophy and German Jewish Responses

In German Idealism and the Jew, Michael Mack uncovers the deep roots of anti-Semitism in the German philosophical tradition. While many have read German anti-Semitism as a reaction against Enlightenment philosophy, Mack instead contends that the redefinition of the Jews as irrational, oriental Others forms the very cornerstone of German idealism, including Kant's conception of universal reason.

Mack begins his exploration by showing how the fundamental thinkers in the German idealist tradition - Kant, Hegel, and, through them, Feuerbach and Wagner - argued that the human world should perform and enact the promises held out by a conception of an otherworldly heaven. But their respective philosophies all ran aground on the belief that the worldly proved incapable of transforming itself into this otherworldly ideal. To reconcile this incommensurability, Mack argues, philosophers created a construction of Jews as symbolic of the "worldliness" that hindered the development of a body politic and that served as a foil to Kantian autonomy and rationality.

In the second part, Mack examines how Moses Mendelssohn, Heinrich Heine, Franz Rosenzweig, and Freud, among others, grappled with being both German and Jewish. Each thinker accepted the philosophies of Kant and Hegel, in varying degrees, while simultaneously critiquing anti-Semitism in order to develop the modern Jewish notion of what it meant to be enlightened - a concept that differed substantially from that of Kant, Hegel, Feuerbach, and Wagner.

German Idealism and the Jew: The Inner anti-Semitism of Philosophy and German Jewish Responses

Van 42,50 voor 25,-

In German Idealism and the Jew, Michael Mack uncovers the deep roots of anti-Semitism in the German philosophical tradition. While many have read German anti-Semitism as a reaction against Enlightenment philosophy, Mack instead contends that the redefinition of the Jews as irrational, oriental Others forms the very cornerstone of German idealism, including Kant's conception of universal reason.

Mack begins his exploration by showing how the fundamental thinkers in the German idealist tradition - Kant, Hegel, and, through them, Feuerbach and Wagner - argued that the human world should perform and enact the promises held out by a conception of an otherworldly heaven. But their respective philosophies all ran aground on the belief that the worldly proved incapable of transforming itself into this otherworldly ideal. To reconcile this incommensurability, Mack argues, philosophers created a construction of Jews as symbolic of the "worldliness" that hindered the development of a body politic and that served as a foil to Kantian autonomy and rationality.

In the second part, Mack examines how Moses Mendelssohn, Heinrich Heine, Franz Rosenzweig, and Freud, among others, grappled with being both German and Jewish. Each thinker accepted the philosophies of Kant and Hegel, in varying degrees, while simultaneously critiquing anti-Semitism in order to develop the modern Jewish notion of what it meant to be enlightened - a concept that differed substantially from that of Kant, Hegel, Feuerbach, and Wagner.

This book brings new attention to Simon Rawidowicz (1897-1957), the wide-ranging Jewish thinker and scholar who taught at Brandeis University in the 1950s. At the heart of Myers' book is a chapter that Rawidowicz wrote as a coda to his Hebrew tome Babylon and Jerusalem (1957) but never published. In it, Rawidowicz shifted his decades-long preoccupation with the 'Jewish Question' to what he called the 'Arab Question'. Asserting that the 'Arab Question' had become a most urgent political and moral matter for Jews after 1948, Rawidowicz called for an end to discrimination against Arabs resident in Israel - and more provocatively, for the repatriation of Arab refugees from 1948.

Myers' book is divided into two main sections. Part I introduces the life and intellectual development of Rawidowicz. It traces the evolution of his thinking about the 'Jewish Question', namely, the status of Jews as a national minority in the Diaspora. Part II concentrates on the shift occasioned by the creation of the State of Israel, when Jews assumed political sovereignty and entered into a new relationship with the native Arab population. Myers analyzes the structure, content, and context of Rawidowicz's unpublished chapter on the 'Arab Question', paying particular attention to Rawidowicz's calls for an end to discrimination against Arabs in Israel, on the one hand, and for the repatriation of those refugees who left Palestine in 1948, on the other.

The volume also includes a full English translation of 'Between Jew and Arab', a timeline of significant events, and an appendix of official legal documents from Israel and the international community pertaining to the conflict.

Resisting History: Historicism and its discontents in German-Jewish thought.

Nineteenth century European thought, especially in Germany, was increasingly dominated by a new historicist impulse to situate every event, person, or text in its particular context. At odds with the transcendent claims of philosophy and - more significantly - theology, historicism came to be attacked by its critics for reducing human experience to a series of disconnected moments. By the late 19th century and into the Weimar period, historicism was seen by many as a grinding force that corroded social values and was emblematic of modern society's gravest ills.

This volume examines the backlash against historicism, focusing on four major Jewish thinkers. David Myers situates these thinkers in proximity to leading Protestant thinkers of the time, but argues that German Jews and Christians shared a complex cultural and discursive world best understood in terms of exchange and adaptation rather than influence. After examining the growing dominance of the new historicist thinking in the 19th century, the book analyses the critical responses of Hermann Cohen, Franz Rosenzweig, Leo Strauss and Isaac Breuer.

For this fascinating and diverse quartet of thinkers, historicism posed a stark challenge to the ongoing vitality of Judaism in the modern world. And yet, as they set out to dilute or eliminate its destructive tendencies, these thinkers often made recourse to the very tools and methods of historicism. In doing so, they demonstrated the utter inescapability of historicism in modern culture, whether approached from a Christian or Jewish perspective.

Resisting History: Historicism and its discontents in German-Jewish thought.

Nineteenth century European thought, especially in Germany, was increasingly dominated by a new historicist impulse to situate every event, person, or text in its particular context. At odds with the transcendent claims of philosophy and - more significantly - theology, historicism came to be attacked by its critics for reducing human experience to a series of disconnected moments. By the late 19th century and into the Weimar period, historicism was seen by many as a grinding force that corroded social values and was emblematic of modern society's gravest ills.

This volume examines the backlash against historicism, focusing on four major Jewish thinkers. David Myers situates these thinkers in proximity to leading Protestant thinkers of the time, but argues that German Jews and Christians shared a complex cultural and discursive world best understood in terms of exchange and adaptation rather than influence. After examining the growing dominance of the new historicist thinking in the 19th century, the book analyses the critical responses of Hermann Cohen, Franz Rosenzweig, Leo Strauss and Isaac Breuer.

For this fascinating and diverse quartet of thinkers, historicism posed a stark challenge to the ongoing vitality of Judaism in the modern world. And yet, as they set out to dilute or eliminate its destructive tendencies, these thinkers often made recourse to the very tools and methods of historicism. In doing so, they demonstrated the utter inescapability of historicism in modern culture, whether approached from a Christian or Jewish perspective.

There is a popular and romantic myth about Rembrandt and the Jewish people. One of history's greatest artists, we are often told, had a special affinity for Judaism. With so many of Rembrandt's works devoted to stories of the Hebrew Bible, and with his apparent penchant for Jewish themes and the sympathetic portrayal of Jewish faces, it is no wonder that the myth has endured for centuries.

Rembrandt's Jews puts this myth to the test as it examines both the legend and the reality of Rembrandt's relationship to Jews and Judaism. In his elegantly written and engrossing tour of Jewish Amsterdam - which begins in 1653 as workers are repairing Rembrandt's Portuguese-Jewish neighbor's house and completely disrupting the artist's life and livelihood - Steven Nadler tells us the stories of the artist's portraits of Jewish sitters, of his mundane and often contentious dealings with his neighbors in the Jewish quarter of Amsterdam, and of the tolerant setting that city provided for Sephardic and Ashkenazic Jews fleeing persecution in other parts of Europe. As Nadler shows, Rembrandt was only one of a number of prominent seventeenth-century Dutch painters and draftsmen who found inspiration in Jewish subjects. Looking at other artists, such as the landscape painter Jacob van Ruisdael and Emmanuel de Witte, a celebrated painter of architectural interiors, Nadler is able to build a deep and complex account of the remarkable relationship between Dutch and Jewish cultures in the period, evidenced in the dispassionate, even ordinary ways in which Jews and their religion are represented - far from the demonization and grotesque caricatures, the iconography of the outsider, so often found in depictions of Jews during the Middle Ages and the Renaissance.

Through his close look at paintings, etchings, and drawings; in his discussion of intellectual and social life during the Dutch Golden Age; and even through his own travels in pursuit of his subject, Nadler takes the reader through Jewish Amsterdam then and now - a trip that, under ever-threatening Dutch skies, is full of colorful and eccentric personalities, fiery debates, and magnificent art.

For most of the last four centuries, the broad expanse of territory between the Baltic and the Black Seas, known since the Enlightenment as Eastern Europe, has been home to the world's largest Jewish population. The Jews of Poland, Russia, Lithuania, Galicia, Romania, and Ukraine were prodigious generators of modern Jewish culture. Their volatile blend of religious traditionalism and precocious quests for collective self-emancipation lies at the heart of Culture Front. This volume brings together contributions by both historians and literary scholars to take readers on a journey across the cultural history of East European Jewry from the mid-seventeenth century to the present. The articles collected here explore how Jews and their Slavic neighbors produced and consumed imaginative representations of Jewish life in chronicles, plays, novels, poetry, memoirs, museums, and more. The book puts culture at the forefront of analysis, treating verbal artistry itself as a kind of frontier through which Jews and Slavs imagined, experienced, and negotiated with themselves and each other. The four sections investigate the distinctive themes of that frontier: violence and civility; popular culture; politics and aesthetics; and memory. The result is a fresh exploration of ideas and movements that helped change the landscape of modern Jewish history.

Haskalah and Beyond. The Reception of the Hebrew Enlightenment and the Emergence of Haskalah Judaism

Haskalah and Beyond deals with the Hebrew Haskalah (Enlightenment) - the literary, cultural, and social movement in the 18th and 19th centuries in Europe. It represents the emergence of modernism and perhaps the budding of some aspects of secularism in Jewish society, following the efforts of the Hebrew and Jewish enlighteners to introduce changes into Jewish culture and Jewish life, and to revitalize the Hebrew language and literature. The author classifies these activities as a 'cultural revolution.'

In effect, the Haskalah was a counter-culture intended to modify or replace some of the contemporary rabbinic cultural framework, institutions, and practices and adopt them for its own envisioned 'Judaism of the Haskalah.' The pioneering work of the 'founding fathers' of the early Haskalah had greatly impacted the later developments of the Haskalah in the 19th century. Its reception in that century is studied as is the reception of one of the major figures of the early Haskalah, Isaac Euchel, and of one of the important German Enlightenment poets and philosophers, Johann Gottfried Herder, in the 19th-century Haskalah. The study of reception continues on the language of the sublime and the poetic imagery used in Haskalah, melitzah, as well as on the three major journals of Haskalah as instruments of change and of disseminating the Haskalah ideology. Finally, the aftermath of the Haskalah is addressed.

Jews and Gentiles in Early America offers a uniquely detailed picture of Jewish life from the mid-seventeenth century through the opening decades of the new republic.

Though the first national census in 1790 counted barely three thousand Jews, the Jewish community was nevertheless far more important in the history of early America than their numbers suggest, author William Pencak reveals in this fascinating chronicle of an often-overlooked aspect of American Jewish history.

Pencak approaches his topic from the perspective of early American, rather than strictly Jewish, history. Rich in colorful narrative and animated with scenes of early American life,Jews and Gentiles in Early America tells the story of the five communities-New York, Newport, Charleston, Savannah, and Philadelphia-where most of colonial America's small Jewish population lived.

How did these communities rise and fall? How did they interact with the larger gentile population? Pencak's exploration of popular anti-semitism in the pre-Revolutionary era describes the persistence of prejudices derived from traditional European society, and his abundantly detailed community studies explore the forms these prejudices took in colonial America, some of which continue to this day.

Jews and the Military is the first comprehensive and comparative look at Jews' involvement in the military and their attitudes toward war from the 1600s until the creation of the state of Israel in 1948. Derek Penslar shows that although Jews have often been described as people who shun the army, in fact they have frequently been willing, even eager, to do military service, and only a minuscule minority have been pacifists. Penslar demonstrates that Israel's military ethos did not emerge from a vacuum and that long before the state's establishment, Jews had a vested interest in military affairs.

Spanning Europe, North America, and the Middle East, Penslar discusses the myths and realities of Jewish draft dodging, how Jews reacted to facing their coreligionists in battle, the careers of Jewish officers and their reception in the Jewish community, the effects of World War I on Jewish veterans, and Jewish participation in the Spanish Civil War and World War II. Penslar culminates with a study of Israel's War of Independence as a Jewish world war, which drew on the military expertise and financial support of a mobilized, global Jewish community. He considers how military service was a central issue in debates about Jewish emancipation and a primary indicator of the position of Jews in any given society.

Deconstructing old stereotypes, Jews and the Military radically transforms our understanding of Jews' historic relationship to war and military power.

The Pillar of Volozhin: Rabbi Naftali Zvi Yehuda Berlin and the World of 19th Century Lithuanian Torah Scholarship

The work of Rabbi Naftali Zvi Yehuda Berlin, the Neziv, ranks amongst the most often read rabbinic literature of the nineteenth century. His breadth of learning, creativity, and penchant for walking against the stream has made his commentaries a favourite amongst rabbinic scholars and scholars of rabbinics alike. Gil Perl traces the influences which helped mold and shape the Neziv's thinking, while also opening new doors into the world of early nineteenth century Lithuanian Torah scholarship.

The shtetl was home to two-thirds of East Europe's Jews in the eighteenth and nineteenth centuries, yet it has long been one of the most neglected and misunderstood chapters of the Jewish experience. This book provides the first grassroots social, economic, and cultural history of the shtetl. Challenging popular misconceptions of the shtetl as an isolated, ramshackle Jewish village stricken by poverty and pogroms, Yohanan Petrovsky-Shtern argues that, in its heyday from the 1790s to the 1840s, the shtetl was a thriving Jewish community as vibrant as any in Europe.

Petrovsky-Shtern brings this golden age to life, looking at dozens of shtetls and drawing on a wealth of never-before-used archival material. The shtetl, in essence, was a Polish private town belonging to a Catholic magnate, administratively run by the tsarist empire, yet economically driven by Jews. Petrovsky-Shtern shows how its success hinged on its unique position in this triangle of power--as did its ultimate suppression. He reconstructs the rich social tapestry of these market towns, showing how Russian clerks put the shtetl on the empire's map, and chronicling how shtetl Jews traded widely, importing commodities from France, Austria, Prussia, and even the Ottoman Empire. Petrovsky-Shtern describes family life; dwellings, trading stalls, and taverns; books and religious life; and the bustling marketplace with its Polish gentry, Ukrainian peasants, and Russian policemen.

Illustrated throughout with rare archival photographs and artwork, this nuanced history casts the shtetl in an altogether new light, revealing how its golden age continues to shape the collective memory of the Jewish people today.

Yohanan Petrovsky-Shtern is the Crown Family Professor of Jewish Studies at Northwestern University. His books include Lenin's Jewish Question, The Anti-Imperial Choice: The Making of the Ukrainian Jew, and Jews in the Russian Army, 1827-1917: Drafted into Modernity.

The history of the Jewish communities of these lands-where most of the Jews of Europe and America originated-is often the subject of woolly thinking and stereotypes. Antony Polonsky recreates this lost world in a way that avoids both sentimentalism and the simplification of the east European Jewish experience into a story of persecution and martyrdom. This is an important story whose relevance extends beyond the Jewish world or the bounds of east-central Europe.

This is the first anthology in more than half a century to offer fresh insight into the history of Jews and Judaism in America. Beginning with six chronological survey essays, the collection builds with twelve topical essays focusing on a variety of important themes in the American Jewish and Judaic experience. The volume opens with early Jewish settlers (1654-1820), the expansion of Jewish life in America (1820-1901), the great wave of eastern European Jewish immigrants (1880-1924), the character of American Judaism between the two world wars, American Jewish life from the end of World War II to the Six-Day War, and the growth of Jews' influence and affluence. The second half of the book includes essays on the community of Orthodox Jews, the history of Jewish education in America, the rise of Jewish social clubs at the turn of the century, the history of southern and western Jewry, Jewish responses to Nazism and the Holocaust; feminism's confrontation with Judaism, and the eternal question of what defines American Jewish culture. The contributions of distinguished scholars seamlessly integrate recent scholarship. Endnotes provide the reader with access to the authors' research and sources. Comprehensive, original, and elegantly crafted, The Columbia History of Jews and Judaism in America not only introduces the student to this thrilling history but also provides new perspectives for the scholar.

This is the first anthology in more than half a century to offer fresh insight into the history of Jews and Judaism in America. Beginning with six chronological survey essays, the collection builds with twelve topical essays focusing on a variety of important themes in the American Jewish and Judaic experience. The volume opens with early Jewish settlers (1654-1820), the expansion of Jewish life in America (1820-1901), the great wave of eastern European Jewish immigrants (1880-1924), the character of American Judaism between the two world wars, American Jewish life from the end of World War II to the Six-Day War, and the growth of Jews' influence and affluence. The second half of the book includes essays on the community of Orthodox Jews, the history of Jewish education in America, the rise of Jewish social clubs at the turn of the century, the history of southern and western Jewry, Jewish responses to Nazism and the Holocaust; feminism's confrontation with Judaism, and the eternal question of what defines American Jewish culture. The contributions of distinguished scholars seamlessly integrate recent scholarship. Endnotes provide the reader with access to the authors' research and sources. Comprehensive, original, and elegantly crafted, The Columbia History of Jews and Judaism in America not only introduces the student to this thrilling history but also provides new perspectives for the scholar.

Yaacov Ro'i and his collaborators provide the first scholarly survey of one of the most successful Soviet dissident movements, one which ultimately affected and reflected the demise of a superpower's stature. The Jewish Movement saw hundreds of thousands of Soviet Jews leave their native country for Israel. This book grapples with the movement's origins, its Soviet and international contexts, and its considerable achievements - prior to the mass Jewish emigration of Gorbachev's last years, about one quarter of a million Jews left the Soviet Union. The contributors, a mix of senior and junior scholars, as well as movement participants, examine the influences of a wide range of contemporary events, including the victory of Israel in the 1967 war, the Soviet dissident and human rights movements, and the general malaise of Soviet society, its self-contradictory attitude toward nationalism, and its underlying anti-Semitism. The book is based on a combination of secondary research, archival work, and interviews. The epilogue by former secretary of state George P. Shultz discusses support for the Jewish Movement under the Ronald Reagan administration, reactions and views by the United States as Gorbachev came to power, and U.S. satisfaction of his denouement.

While it is common knowledge that Jews were prominent in literature, music, cinema, and science in pre-1933 Germany, the fascinating story of Jewish cocreation of modern German theatre is less often discussed. Yet for a brief time, during the Second Reich and the Weimar Republic, Jewish artists and intellectuals moved away from a segregated Jewish theatre to work within canonic German theatre and performance venues, claiming the right to be part of the very fabric of German culture. Their involvement, especially in the theatre capital of Berlin, was of a major magnitude both numerically and in terms of power and influence. The essays in this stimulating collection etch onto the conventional view of modern German theatre the history and conflicts of its Jewish participants in the last third of the nineteenth and first third of the twentieth centuries and illuminate the influence of Jewish ethnicity in the creation of the modernist German theatre.

This title places American liberal Jewish anti-Zionism in historical perspective. It presents the life of Rabbi Berger as an illustration of diversity and evolution in American Jewish opinion. It contextualizes the contemporary debate on Zionism in American Judaism. Dramatic changes have taken place in the last decade with respect to the views of the American Jewish community toward Israel and Zionism. Since the beginning of the Second Intifada in 2000, the involvement of the Israel lobby in precipitating the Iraq War and promoting war on Iran, and Israel's widely condemned wars in Lebanon and Gaza, large swaths of the American Jewish community are disenchanted with Israel and Zionism as at no other time since the founding of the State of Israel. However, anti-Zionism in America has a long history. Elmer Berger was undoubtedly the best-known Jewish anti-Zionist during most of his lifetime, particularly from World War II through the 1967 Six-Day War and its aftermath. A Reform rabbi, Berger served throughout that period as the executive director of the American Council for Judaism, an anti-Zionist organization founded by leading Reform rabbis. Author Jack Ross places liberal Jewish anti-Zionism (as opposed to that of Orthodox or revolutionary socialist Jews) in historical perspective. That brand of anti-Zionism was virtually embodied by Rabbi Berger and his predecessors in the Reform rabbinate. Elmer Berger advocated forcefully for his position, much to the chagrin of his Zionist detractors. The growing renaissance of liberal Jewish anti-Zionism, combined with the forgotten work of Rabbi Berger and the American Council for Judaism, makes a compelling case for revisiting Berger's work in this full-length, definitive biography.

Rabbi Jonathan Sacks presents a proposal for reframing the terms of this important debate. The first major statement by a Jewish leader on the ethics of globalization, it introduces a new paradigm into the search for co-existence. Sacks argues that we must do more than search for common human values. We must also learn to make space for difference, even and especially at the heart of the monotheistic imagination. The global future will call for something stronger than earlier doctrines of toleration or pluralism. It needs a new understanding that the unity of the Creator is expressed in the diversity of creation.;Sacks argues that this new thinking also sheds fresh light on the global challenges of an age of unprecedented change: economic inequality, environmental destruction, the connection between information technology and human dignity, and the structures of civil society.

This powerful memoir chronicles the life of one of America's most celebrated rabbis-Rabbi Zalman M. Schachter-Shalomi, or "Reb Zalman" as he is fondly known to friends and followers. The book traces his life from a youth in the shadow of the Nazis through the tumultuous 1960s in America to his position as a renowned religious leader today. Often controversial for his attraction to cultural mavericks and religious rebels, Reb Zalman's colorful lifetime includes a striking cast of characters across faith traditions, including Timothy Leary, Abraham Joshua Heschel, Thomas Merton, the Dalai Lama, and more. The book traces Reb Zalman's work creating the vibrant Jewish Renewal movement that emphasizes spiritual experience and continues to touch Jews around the world today. Reb Zalman often illustrates his talks with anecdotes from his life, and My Life in Jewish Renewal brings together the life story of this beloved leader for the first time. Reb Zalman often illustrates his talks with stories from his life, and My Life in Jewish Renewal brings together the complete life story of this beloved leader for the first time.

The words that failed were words of hope. But they did not fail at all times and everywhere.

These gripping pages teem with words of defiance and optimism, sounds and images of tenacious life and adventurous modernism, music and drama, business and philosophy, poetry and politics. The second part of Simon Schama's epic Story of the Jews is neither overwhelmed by hopelessness nor shrouded in the smoke of the crematoria. As much as it gives full weight to the magnitude of the disaster that befell the Jews, it is a story of hope vindicated rather than wiped out.

The stories unfold across the world - in the provincial pavilions of Ming China and beneath the brass chandeliers of Rembrandt's Amsterdam; on ships and carts, stage-coaches and railway trains crossing oceans and continents; in the honky-tonk of San Francisco and the pampas of Argentina, the department stores of Berlin and the avenues of Trieste. The stories themselves are played on the stage of opera houses; in the travelling camera of an expedition in Ukraine, the prison cells of Stalin's Russia, the lagers of the Holocaust; the scenery of misery and redemption in Palestine and Israel.

At the heart of the story is the budding belief that peoples of different faiths, customs and cultures can be fellow-citizens of a common country.
And amidst all the brutality, somehow the light of Jewish endurance is never extinguished. The odyssey is unforgettable, the storyteller impassioned, the words unfailing.

Long the object of curiosity, admiration, and gossip, rabbis' wives have rarely been viewed seriously as American Jewish religious and communal leaders. We know a great deal about the important role played by rabbis in building American Jewish life in this country, but not much about the role that their wives played. The Rabbi's Wife redresses that imbalance by highlighting the unique contributions of rebbetzins to the development of American Jewry.

Tracing the careers of rebbetzins from the beginning of the twentieth century until the present, Shuly Rubin Schwartz chronicles the evolution of the role from a few individual rabbis' wives who emerged as leaders to a cohort who worked together on behalf of American Judaism. The Rabbi's Wife reveals the ways these women succeeded in both building crucial leadership roles for themselves and becoming an important force in shaping Jewish life in America.

Engaging media has been an ongoing issue for American Jews, as it has been for other religious communities in the United States, for several generations. "Jews, God, and Videotape" is a pioneering examination of the impact of new communications technologies and media practices on the religious life of American Jewry over the past century. Shandler's examples range from early recordings of cantorial music to Hasidic outreach on the Internet. In between he explores mid-twentieth-century ecumenical radio and television broadcasting, video documentation of life cycle rituals, museum displays and tourist practices as means for engaging the Holocaust as a moral touchstone, and the role of mass-produced material culture in Jews' responses to the American celebration of Christmas. Shandler argues that the impact of these and other media on American Judaism is varied and extensive: they have challenged the role of clergy and transformed the nature of ritual; facilitated innovations in religious practice and scholarship, as well as efforts to maintain traditional observance and teachings; created venues for outreach, both to enhance relationships with non-Jewish neighbors and to promote greater religiosity among Jews; even redefined the notion of what might constitute a Jewish religious community or spiritual experience. As "Jews, God, and Videotape" demonstrates, American Jews' experiences are emblematic of how religious communities' engagements with new media have become central to defining religiosity in the modern age.

The Arab jews. A Postcolonial Reading of Nationalism, Religion, and Ethnicity

This book is about the social history of the Arab Jews-Jews living in Arab countries-against the backdrop of Zionist nationalism. By using the term Arab Jews (rather than Mizrahim, which literally means Orientals ) the book challenges the binary opposition between Arabs and Jews in Zionist discourse, a dichotomy that renders the linking of Arabs and Jews in this way inconceivable. It also situates the study of the relationships between Mizrahi Jews and Ashkenazi Jews in the context of early colonial encounters between the Arab Jews and the European Zionist emissaries-prior to the establishment of the state of Israel and outside Palestine. It argues that these relationships were reproduced upon the arrival of the Arab Jews to Israel. The book also provides a new prism for understanding the intricate relationships between the Arab Jews and the Palestinian refugees of 1948, a link that is usually obscured or omitted by studies that are informed by Zionist historiography. Finally, the book uses the history of the Arab Jews to transcend the assumptions necessitated by the Zionist perspective, and to open the door for a perspective that sheds new light on the basic assumptions upon which Zionism was founded.

Yiddish and the Creation of Soviet Jewish Culture gives voice to the activists empowered by the state to create a Soviet Jewish national culture. These activists were striving for a national revolution to create a new culture for Jews to identify as Jews on new, secular, Soviet terms. This book explores the ways in which Jews were part of, not apart from, both the Soviet system and Jewish history. Soviet Jewish culture worked within contemporary Jewish national and cultural trends and simultaneously participated in the larger project of propagating the Soviet state and ideology. Soviet Jewish activists were not nationalists or Soviets, but both at once. David Shneer addresses some of the painful truths about Jews' own implication and imbrication in the Soviet system and inserts their role in twentieth-century Jewish culture into the narrative of Jewish history.

The collapse of Austria-Hungary in 1918 left all Austrians in a state of political, social, and economic turmoil, but Jews in particular found their lives shaken to the core. Although Jews' former comfort zone suddenly disappeared, the dissolution of the Dual Monarchy also created plenty of room for innovation and change in the realm of culture. Jews eagerly took up the challenge to fill this void, becoming heavily invested in culture as a way to shape their new, but also vexed, self-understandings.

By isolating the years between the World Wars and examining formative events in both Vienna and the provinces, Becoming Austrians: Jews and Culture between the World Wars demonstrates that an intensified marking of people, places, and events as "Jewish" accompanied the crises occurring in the wake of Austria-Hungary's collapse, leaving profound effects on Austria's cultural legacy. In some cases, the consequences of this marking resulted in grave injustices. Philipp Halsmann, for example, was wrongfully imprisoned for the murder of his father years before he became a world-famous photographer. And the men who shot and killed writer Hugo Bettauer and physicist and philosopher Moritz Schlick received inadequate punishment for their murderous deeds.

But engagements with the terms of Jewish difference also characterized the creation of culture, as shown in Hugo Bettauer's satirical novel The City without Jews and its film adaptation, other novels by Veza Canetti, David Vogel, A.M. Fuchs, Vicki Baum, and Mela Hartwig, and performances at the Salzburg Festival and the Yiddish theater in Vienna. By examining the role Jewish difference played in the lives, works, and deeds of a broad range of Austrians, this study reveals how the social codings of politics, gender, and nation received a powerful boost with the application of the "Jewish" label.

From the Shahs to Los Angeles. Three Generations of Iranian Jewish Women between Religion and Culture

Saba Soomekh offers a fascinating portrait of three generations of women in an ethnically distinctive and little-known American Jewish community, Jews of Iranian origin living in Los Angeles. Most of Iran's Jewish community immigrated to the United States and settled in Los Angeles in the wake of the 1979 Iranian Revolution and the government-sponsored discrimination that followed. Based on interviews with women raised during the constitutional monarchy of the earlier part of the twentieth century, those raised during the modernizing Pahlavi regime of mid-century, and those who have grown up in Los Angeles, the book presents an ethnographic portrait of what life was and is like for Iranian Jewish women. Featuring the voices of all generations, the book concentrates on religiosity and ritual observance, the relationship between men and women, and women's self-concept as Iranian Jewish women. Mother-daughter relationships, double standards for sons and daughters, marriage customs, the appeal of American forms of Jewish practices, social customs and pressures, and the alternate attraction to and critique of materialism and attention to outward appearance are discussed by the author and through the voices of her informants.

Lithuanian Yeshivas of the Nineteenth Century: Creating a Tradition of Learning

One of the key ways in which the traditional Jewish world of eastern Europe responded to the challenges of modernity in the nineteenth century was to change the system for educating young men so as to reinforce time-honoured, conservative values. The yeshivas established at that time in Lithuania became models for an educational system that has persisted to this day, transmitting the talmudic underpinnings of the traditional Jewish way of life. To understand how that system works, one needs to go back to the institutions they are patterned on: why they were established, how they were organized, and how they operated. This is the first properly documented, systematic study of the Lithuanian yeshiva as it existed from 1802-1914. It is based on the judicious use of contemporary sources-documents, articles in the press, and memoirs-with a view to presenting the yeshiva in its social and cultural context. Three key institutions are considered. Pride of place in the first part of the book is given to the yeshiva of Volozhin, which was founded in 1802 according to an entirely new concept-total independence from the local community-and was in that sense the model for everything that followed. Chapters in the second part focus on the yeshiva of Slobodka, famed for introducing the study of musar (ethics); the yeshiva of Telz, with its structural and organizational innovations; and the kollel system, introduced so that married men could continue their yeshiva education. Topics covered include the leadership and changes in leadership; management and administration; the yeshiva as a place of study; daily life, and so forth. This edition is based on the second Hebrew edition, which was revised so as to include information that became available with the opening up of archives in eastern Europe after the fall of communism.

Torn at the Roots. The Crisis of Jewish Liberalism in Postwar America.

When Jewish neoconservatives burst upon the political scene, many people were surprised. Conventional wisdom held that Jews were uniformly liberal. This book explodes the myth of a monolithic liberal Judaism. Michael Staub tells the story of the many fierce battles that raged in postwar America over what the authentically Jewish position ought to be on issues ranging from desegregation to Zionism, from Vietnam to gender relations, sexuality, and family life. Throughout the three decades after 1945, Michael Staub shows, American Jews debated the ways in which the political commitments of Jewish individuals and groups could or should be shaped by their Jewishness. Staub shows that, contrary to conventional wisdom, the liberal position was never the obvious winner in the contest. By the late 1960s left-wing Jews were often accused by their conservative counterparts of self-hatred or of being inadequately or improperly Jewish. They, in turn, insisted that right-wing Jews were deaf to the moral imperatives of both the Jewish prophetic tradition and Jewish historical experience, which obliged Jews to pursue social justice for the oppressed and the marginalized. Such declamations characterized disputes over a variety of topics: American anticommunism, activism on behalf of African American civil rights, imperatives of Jewish survival, Israel and Israeli-Palestinian relations, the 1960s counterculture, including the women's and gay and lesbian liberation movements, and the renaissance of Jewish ethnic pride and religious observance. Spanning these controversies, Staub presents not only a revelatory and clear-eyed prehistory of contemporary Jewish neoconservatism but also an important corrective to investigations of identity politics that have focused on interethnic contacts and conflicts while neglecting intraethnic ones. Revising standard assumptions about the timing of Holocaust awareness in postwar America, Staub charts how central arguments over the Holocaust's purported lessons were to intra-Jewish political conflict already in the first two decades after World War II. Revisiting forgotten artifacts of the postwar years, such as Jewish marriage manuals, satiric radical Zionist cartoons, and the 1970s sitcom about an intermarried couple entitled Bridget Loves Bernie, and incidents such as the firing of a Columbia University rabbi for supporting anti-Vietnam war protesters and the efforts of the Miami Beach Hotel Owners Association to cancel an African Methodist Episcopal Church convention, Torn at the Roots sheds new light on an era we thought we knew well.

Making Jews Modern. The Yiddish and Ladino Press in the Russian and Ottoman Empires

On the eve of the 20th century, Jews in the Russian and Ottoman empires were caught up in the major cultural and social transformations that constituted modernity for Ashkenazi and Sephardi Jewries, respectively. What language should Jews speak or teach their children? Should Jews acculturate, and if so, into what regional or European culture? What did it mean to be Jewish and Russian, Jewish and Ottoman, Jewish and modern? Sarah Abrevaya Stein explores how such questions were formulated and answered within these communities by examining the texts most widely consumed by Jewish readers: popular newspapers in Yiddish and Ladino. Examining the press's role as an agent of historical change, she interrogates a diverse array of verbal and visual texts, including cartoons, photographs, and advertisements. This original and lively study yields new perspectives on the role of print culture in imagining national and transnational communities; Stein's work enriches our sense of cultural life under the rule of multiethnic empires and complicates our understanding of Europe's polyphonic modernities.

The history of Algerian Jews has thus far been viewed from the perspective of communities on the northern coast, who became, to some extent, beneficiaries of colonialism. But to the south, in the Sahara, Jews faced a harsher colonial treatment. In Saharan Jews and the Fate of French Algeria, Sarah Abrevaya Stein asks why the Jews of Algeria's south were marginalized by French authorities, how they negotiated the sometimes brutal results, and what the reverberations have been in the postcolonial era.

Drawing on materials from thirty archives across six countries, Stein tells the story of colonial imposition on a desert community that had lived and traveled in the Sahara for centuries. She paints an intriguing historical picture - of an ancient community, trans-Saharan commerce, desert labor camps during World War II, anthropologist spies, battles over oil, and the struggle for Algerian sovereignty. Writing colonialism and decolonization into Jewish history and Jews into the French Saharan one, Saharan Jews and the Fate of French Algeria is a fascinating exploration not of Jewish exceptionalism but of colonial power and its religious and cultural differentiations, which have indelibly shaped the modern world.

This is an in-depth study of how this notorious figure has captured the public imagination, in both life and legend. For two centuries the image of Jew Suss has been adapted, distorted and transformed by writers and film directors. In telling the story of those various transformations and the reasons for them, this book paints a broad picture of German history and, in some cases, antisemitism. Joseph Suss Oppenheimer (1698-1738), better know as Jew Suss, was a Court Jew who served as financial advisor to the Duke of Wurttemberg. Clever and handsome, he adapted easily to court life despite his humble origins. He made many enemies - primarily for his unpopular economic policies - and on the Duke's sudden death he was arrested and charged with high treason and abuse of office. Found guilty, he was executed in Stuttgart in an iron cage suspended above a gallows. His spectacular rise and fall, trial and unusual public execution inspired a media outpouring. It captured the public imagination then and in subsequent centuries, finally serving as a parable for the Final Solution and the most notorious of Nazi antisemitic films, Veit Harlan's "Jud Suss" (1940).

This volume brings together essays that reflect on ontological and moral dilemmas regarding Jewish identity and race. The reflections offered here are cognizant of themselves as taking place in the context of post-Holocaust transformations and pay special attention to the double processes of the de-racialization of Jews qua Jews and the recasting of Jews both in re-racialized and other terms. As a result, the essays bring together and create a few intersections between Jewish studies and critical theories of race and help stretch the limits of, as well as fill in, some of the gaps in each.

While each essay in the volume is unique, they do have four distinct foci. Thus, one group explores personal identity and mixes autobiographical and theoretical lines of inquiry that emphasize the extent to which Jewish identity, while a function of group membership is inhabited and actively lived by each person, hence, also self-fashioned. A second group examines the racial classifications of (different groups of) Jews, grappling with the history and the politics of these classifications as they take place in contexts that are to a greater or lesser degree affected by the dominance of a black/white paradigm of race. A third group describes and analyzes the dynamic relationship between Jews and the cultural worlds in which they find themselves, which is articulated and reverberates through variegated networks and associations and engages people creatively - even if in their own assimilation, which is rarely not at the same time also entangled resistance. Finally the fourth group deploys Jewish texts specifically in order to develop theoretical analyses and generalizations that result from their application, doing so in a way that throws a different light on the familiar. The essays in this volume are both provocative and preserving of the tension between the contributions that can be made to critical theories of race and Jewish studies.

Jews and Heretics in Catholic Poland. A Beleaguered Church in the Post-Reformation Era

Jews and Heretics in Catholic Poland takes issue with historians' common contention that the Catholic Church triumphed in Counter-reformation Poland. In fact, the Church's own sources show that the story is far more complex. From the rise of the Reformation and the rapid dissemination of these new ideas through printing, the Catholic Church was overcome with a strong sense of insecurity. The 'infidel Jews, enemies of Christianity' became symbols of the Church's weakness and, simultaneously, instruments of its defence against all of its other adversaries. This process helped form a Polish identity that led, in the case of Jews, to racial anti-Semitism and to the exclusion of Jews from the category of Poles. This book portrays Jews not only as victims of Church persecution but as active participants in Polish society who as allies of the nobles, placed in positions of power, had more influence than has been recognised.

The Familiarity of Strangers : The Sephardic Diaspora, Livorno, and Cross-Cultural Trade in the Early Modern Period

Taking a new approach to the study of cross-cultural trade, this book blends archival research with historical narrative and economic analysis to understand how the Sephardic Jews of Livorno, Tuscany, traded in regions near and far in the seventeenth and eighteenth centuries. Francesca Trivellato tests assumptions about ethnic and religious trading diasporas and networks of exchange and trust. Her extensive research in international archives- including a vast cache of merchants' letters written between 1704 and 1746 - reveals a more nuanced view of the business relations between Jews and non-Jews across the Mediterranean, Atlantic Europe, and the Indian Ocean than ever before.

The book argues that cross-cultural trade was predicated on and generated familiarity among strangers, but could coexist easily with religious prejudice. It analyzes instances in which business cooperation among coreligionists and between strangers relied on language, customary norms, and social networks more than the progressive rise of state and legal institutions.

This deeply informed biography of Walther Rathenau (1867-1922) tells of a man who - both thoroughly German and unabashedly Jewish - rose to leadership in the German War-Ministry Department during the First World War, and later to the exalted position of foreign minister in the early days of the Weimar Republic. His achievement was unprecedented - no Jew in Germany had ever attained such high political rank. But Rathenau's success was marked by tragedy: within months he was assassinated by right-wing extremists seeking to destroy the newly formed Republic. Drawing on Rathenau's papers and on a depth of knowledge of both modern German and German-Jewish history, Shulamit Volkov creates a finely drawn portrait of this complex man who struggled with his Jewish identity and who treasured his 'otherness'. Volkov also places Rathenau in the dual context of Weimar Germany and of Berlin's financial and intellectual elite. Above all, she illuminates the complex social and psychological milieu of German Jewry in the period before Hitler's rise to power.

In a series of intimate and searing portraits, Nathan Wachtel traces the journeys of the seventeenth- and eighteenth-century Marranos-Spanish and Portuguese Jews who were forcibly converted to Catholicism but secretly retained their own faith. Fleeing persecution in their Iberian homeland, some sought refuge in the Americas, where they established transcontinental networks linking the New World to the Old. The Marranos - at once Jewish and Christian, outsiders and insiders - nurtured their hidden beliefs within their new communities, participating in the economic development of the early Americas while still adhering to some of the rituals and customs of their ancestors. In a testament to the partial assimilation of these new arrivals, their faith became ever more syncretic, mixing elements of Judaism with Christian practice and theology. In many cases, the combination was fatal.

Wachtel relies on inquisitorial archives of trials and executions to chronicle legal and religious prosecutions for heresy. From the humble Jean Vicente to the fabulously wealthy slave trafficker Manuel Bautista Perez, from the untutored Theresa Paes de Jesus to the learned Francisco Maldonado de Silva, each unforgettable figure offers a chilling reminder of the reach of the Inquisition. Sensitive to the lingering tensions within the Marrano communities, Wachtel joins the concerns of an anthropologist to his skills as a historian, and in a stunning authorial move, he demonstrates that the faith of remembrance remains alive today in the towns of rural Brazil.

A major new history examining the realities of Jewish life across Europe on the eve of WWII. Wasserstein draws together accounts of thousands of individuals in the years leading up to 1939, when the Jews faced an existential crisis that was as much the result of internal decay as of external attack. Ranging from Vilna ('Jerusalem of Lithuania') to Salonica with its Judeo-Espanol-speaking stevedores and singers, and beyond, the book's focus is squarely on the Jews themselves rather than their persecutors.

Noah Prylucki (1882-1941), a leading Jewish cultural and political figure in pre-Holocaust Eastern Europe, was a proponent of Yiddishism, a movement that promoted secular Yiddish culture as the basis for Jewish collective identity in the twentieth century. Prylucki's dramatic path - from russified Zionist raised in a Ukrainian shtetl, to Diaspora nationalist parliamentarian in metropolitan Warsaw, to professor of Yiddish in Soviet Lithuania - uniquely reflects the dilemmas and competing options facing the Jews of this era as life in Eastern Europe underwent radical transformation.Using hitherto unexplored archival sources, memoirs, interviews, and materials from the vibrant interwar Jewish and Polish presses, Kalman Weiser investigates the rise and fall of Yiddishism and of Prylucki's political party, the Folkists, in the post-World War One era. Jewish People, Yiddish Nation reveals the life of a remarkable individual and the fortunes of a major cultural movement that has long been obscured.

Salvation through Spinoza. A Study of Jewish Culture in Weimar Germany

Despite his reputation as a heretic, Baruch Spinoza was one of the major heroes of the Jewish cultural Renaissance in Weimar Germany. This study traces Weimar Jewry's infatuation with Spinoza as it was manifested in scholarship, the popular press, and novels. It tells of how Jews, who found themselves oscillating between the social pressures to both assimilate and remain authentic, sought refuge in a thinker who epitomized both the rationality and liberalism of the Weimar Republic's enlightened defenders as well as the mysticism of its neo-romanticist challengers. In recapturing this forgotten chapter in the history of Spinozism this book sheds an original light on Weimar Germany's reknown Jewish culture.

What makes a great Jewish book? In fact, what makes a book "Jewish" in the first place? Ruth R. Wisse eloquently fields these questions in "The Modern Jewish Canon", her compassionate, insightful guide to the finest Jewish literature of the 20th century. From Isaac Babel to Isaac Bashevis Singer, Elie Wiesel to Cynthia Ozick, Wisse's "The Modern Jewish Canon" is a book that every student of Jewish literature, and every reader of great fiction, should enjoy.

The Jews of Vienna in the Age of Franz Joseph is not merely a descriptive history of Viennese Jewry. It vindicates the centrality of Jewishness and anti-Semitism as dynamic and changing forces in the evolution of 19th-century Austro-German politics and culture... Mr. Wistrich's poignant narrative reminds us that the struggle for civic equality, social acceptance and economic security by the Jews of 19th-century Vienna resulted, among other things, in a steady stream of diverse and unforgettable contributions to art, science and culture... Even if the hopes implicit in the political and social struggle of the Jews of Vienna before 1914 were dashed finally by the violence of Nazism, Mr. Wistrich's book is a moving reminder of what high hopes they were." - Leon Botstein, (The New York Times Book Review)

Open Secret. Postmessianic Messianism and the Mystical Revision of Menahem Mendel Schneerson

Menahem Mendel Schneerson (1902-1994) was the seventh and seemingly last Rebbe of the Habad-Lubavitch dynasty. Marked by conflicting tendencies, Schneerson was a radical messianic visionary who promoted a conservative political agenda, a reclusive contemplative who built a hasidic sect into an international movement, and a man dedicated to the exposition of mysteries who nevertheless harbored many secrets. Schneerson astutely masked views that might be deemed heterodox by the canons of orthodoxy while engineering a fundamentalist ideology that could subvert traditional gender hierarchy, the halakhic distinction between permissible and forbidden, and the social-anthropological division between Jew and Gentile.

At its deepest level, Schneerson's eschatological orientation discerned that a spiritual master, if he be true, must dispose of the mask of mastery. Situating Habad's thought within the evolution of kabbalistic mysticism, the history of Western philosophy, and Mahayana Buddhism, Wolfson articulates Schneerson's rich theology and profound philosophy, concentrating on the nature of apophatic embodiment, semiotic materiality, hypernomian transvaluation, nondifferentiated alterity, and atemporal temporality.

This book is a comprehensive account of how the Jews became a diaspora people. The term 'diaspora' was first applied exclusively to the early history of the Jews as they began settling in scattered colonies outside of Israel-Judea during the time of the Babylonian exile; it has come to express the characteristic uniqueness of the Jewish historical experience. Zeitlin retraces the history of the Jewish diaspora from the ancient world to the present, beginning with expulsion from their ancestral homeland and concluding with the Holocaust and the Israeli-Palestinian conflict.

In mapping this process, Zeitlin argues that the Jews' religious self-understanding was crucial in enabling them to cope with the serious and recurring challenges they have had to face throughout their history. He analyses the varied reactions the Jews encountered from their so-called 'host peoples', paying special attention to the attitudes of famous thinkers such as Luther, Hegel, Nietzsche, Wagner, Montesquieu, Voltaire, Rousseau, the Left Hegelians, Marx and others, who didn't shy away from making explicit their opinions of the Jews.

This book will be of interest to students and scholars of Jewish studies, diaspora studies, history and religion, as well as to general readers keen to learn more about the history of the Jewish experience.

This subtle, unusual book explores the many, often overlapping ways in which the Russian Jewish past has been remembered in history, in literature, and in popular culture. Drawing on a wide range of sources-including novels, plays, and archival material-Imagining Russian Jewry is a reflection on reading, collective memory, and the often uneasy, and also uncomfortably intimate, relationships that exist between seemingly incompatible ways of seeing the past. The book also explores what it means to produce scholarship on topics that are deeply personal: its anxieties, its evasions, and its pleasures. Zipperstein, a leading expert in modern Jewish history, explores the imprint left by the Russian Jewish past on American Jews starting from the turn of the twentieth century, considering literature ranging from immigrant novels to Fiddler on the Roof. In Russia, he finds nostalgia in turn-of-the-century East European Jewry itself, in novels contrasting Jewish life in acculturated Odessa with the more traditional shtetls. The book closes with a provocative call for a greater awareness regarding how the Holocaust has influenced scholarship produced since the Shoah.

Sephardic and Mizrahi Jewry: From the Golden Age of Spain to Modern Times

Sephardic Jews trace their origins to Spain and Portugal. They enjoyed a renaissance in these lands until their expulsion from Spain in 1492, when they settled in the countries along the Mediterranean, throughout the Ottoman Empire, in the Balkans, and in the lands of North Africa, Italy, Egypt, Palestine, and Syria, mixing with the Mizrahi, or Oriental, Jews already in these locations. Sephardic Jews have contributed some of the most important Jewish philosophers, poets, biblical commentators, Talmudic and Halachic scholars, and scientists, and have had a significant impact on the development of Jewish mysticism. "Sephardic and Mizrahi Jewry" brings together original work from the world's leading scholars to present a deep introductory overview of their history and culture over the past 1500 years. The book presents an overarching chronological and thematic survey of topics ranging from the origin of Sephardic and Mizrahi Jewry and their history to kabbalah, philosophy, and biblical commentary, and Sephardic Jewish life in the modern era. This collection represents the most up-to-date scholarship about Sephardic and Mizrahi Jewry available. The contributors include: Mark R. Cohen, Norman Stillman, David Bunis, Jonathan Decter, Yitzhak Kalimi, Moshe Idel, Annette B. Fromm, Zvi Zohar, Morris Fairstein, Pamela Dorn Sezgin, Mark Kligman, and Henry Abramson.

Rabbinic Creativity in the Modern Middle East provides a window for readers of English around the world into hitherto almost inaccessible halakhic and ideational writings expressing major aspects of the cultural intellectual creativity of Sephardic-Oriental rabbis in modern times. The text has three sections: Iraq, Syria, and Egypt, and each section discusses a range of original sources that reflect and represent the creativity of major rabbinic figures in these countries. The contents of the writings of these Sephardic rabbis challenge many commonly held views regarding Judaism's responses to modern challenges. By bringing an additional, non-Western voice into the intellectual arena, this book enriches the field of contemporary discussions regarding the present and future of Judaism. In addition, it focuses attention on the fact that not only was Judaism a Middle Eastern phenomenon for most of its existence but that also in recent centuries important and interesting aspects of Judaism developed in the Middle East. Both Jews and non-Jews will be enriched and challenged by this non-Eurocentric view of modern Judaic creativity.